Michael Wynn's Occult Reference Library
MAGIC,MAGICK

Return to Occult Library Index

0 0

tiation and the symbology of the hall of the neophyte. a basic understanding of it is necessary and required. in a future grade, we will study indepth the subtle nature of the energies imposed on the candidate in the 0=0 neophyte initiation, but at this time your task is to have a basic understanding of the initiation and the symbology of the temple. the whole purpose of the golden dawn system of magic and the neophyte initiation is to begin the process whereby the candidate can receive exposure to his or her higher self and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors t

of all the elements combined, the elements of fire, water, air and earth. you will come to understand in a future lesson that these elements also refer to the four worlds of the qabalah as well as several other qabalistic correspondences. keep in mind that in the use of the hebrew alphabet in the workings of the qabalah, you will be able to correspond many different attributes from any system of magic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the

are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major ar

you to know thyself, as has been the famous saying throughout many ancient schools of thought. put as a whole, let it be understood that banishings are a basis for the preparations of invocation. competency in banishings is required inasmuch that without it one may be led into future problems or failure. 75 as magicians of the hermetic order of the golden dawn, let us understand that we don't do magic, we are magic. it is suggested that planning a daily routine for ritual work is very helpful to one's growth. we can now say that magic without the use of banishings would be like a football game without a football, or a dinner without the silverware. banishings and invocations work hand in hand. one can't do without the other. in addition, a simple formula may be referred to in helping to b

talent will not; nothing is more common than unsuccessful men with talent. genius will not; unrewarded genius is almost a proverb. education will not; the world is full of educated derelicts. persistence and determination alone are omnipotent.what is vibration and why is it so important? well, we all heard or read in fairy tales about the famous powers that witches and wizards wielded by waving a magic wand, making a few gestures, and reciting a few magical words. well, some stories are not so fictitious in some of their concepts. in ceremonial magic, we learn to call upon certain energies using the proper tools and invocations, incorporated with the proper tone or pitch in the voice. it has been a long kept occult secret that everything in matter is made up of vibration. today in modern s

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

sorcerer, fornccskia sorcery, and the ohg. furnic antiquiis, prisons, canus (graff 3, 628; and in particular, use the same glosses for the illustration of baccha pluostar. fom would then be the term apphed by the christians to heathen sacrifices of the former olden time, and that would easily glide into sorcery, nay, there would be an actual kinship conceivable between z'epar and zoupar (zauber, magic, and so an additional link between the notions of sacrifice and sorcery, knowing as we do that the verbs garaican, wihan and perhaps zouivan [as. gearwian to prepare, goth, veihan to consecrate, and taujan to bring about] are applicable to both, though our ohg. karo, haraiui victima, graff 4, 241 (germ, gar, as. gearw, yare) expresses no more than what is made ready, made holy, consecrated^

a in several instances bears the proper name tliordis (vatnsd. p. 186 seq. fornm. sog. 1, 2.55. islend. sog. 1, 140. kormakkss. p. 204 seq; dis however, a very early word, which i at one time connected with the gothic filudeisei (astutia, dolus, appears to be no other than our ohg. itis, os. idis, as. ides (femina, nympha. as famous and as widely spread was the term volva^ which first denotes any magic-wielding soothsayeress (vatnsd. p. 44. fornm. sog. 3, 214. fornald. sog. 2, 165-6. 50g, and is afterwards attached to a particular mythic volva, of whom one of the oldest eddie songs, the vuluspd, treats. either volu^ can our gotte, gothe, goth for godmother (taufpathin, susccptrix e saci'o fonte) be the sur\ival of an old heathen term' murolt 3184 has gode of the baptized vir;^in^ the slavi

he heathen one, the mary takes the ring oil the other figure, and restores it to the youth. conf. kaiserchr. 13142. 13265. 13323 "forduni scoti chronicon 1, 407 (w. scott's minstr. 2, 136, relates tliis fable as an event of the 11th century: a nobleman playing at ball slips his ring on the finger of a broken statue of venus, and only gets it back with the help of a priest palumbus who understands magic. we see the story had spread at an early time, but it is old teutonic in its origin' wndeutsch' evid. a slip for itrdeutsch. even in a painting of mary, the infant in her lap hands her a casket to give to a suppliant, cod. pal. 341 fol. 63. similarly, statues turn the face aivaij, stretch out the arm to protect, they speajc, laugh, weep, eat and walk; tluis a figure of christ turns itself aw

h forgot (left out; parz. 742, 15' der wunsch wirt in beiden; trist. 3710' dir ist der wunsch gegeben; frauend. 87' der wunsch von edlem obze' the pick of noble fruit; parz. 250, 25' erden wunsches riche' rich in all gifts of the earth; 235, 24 'erden wunsches iiberwal; trist. 4696. 4746' der wunsch von worten, von bluomen; trist. 1374' in dem wunsche sweben' i.e, in perfect satisfaction. and the magic wand, by whose impact treasures are acquired, was a wunschiligerta, wishing-rod; conf. parz. 235, 22' wurzel unde ris des wunsches' root and spray of wish. the (secondary) meaning of' desiring and longing for' these perfections would seem to have but accidentally attached itself to the wunsc, on. osk (see suppl. among other eddie names of 06inn, appears osci, ssem. 46^ sn. 3, 24, i.e. he who

ze krist den vil rehten wunschwint (see suppl) but other attributes of wuotan point more to hermes and apollo. he resembles the latter, in as much as from him proceed contagious diseases and their cure; any severe illness is the stroke of god, and apollo's arrows scatter])estilence. the gauls also imagined that apollo drove away diseases (apollinem morbos depellere, caes. b. g. 6, 17; and wodan's magic alone can cure balder's lamed horse. the raven on the god's shoulder exactly fits apollo, and still more plainly the circumstance that osinn invented the poetic art, and saga is his divine daughter, just as the greek muses, though daughters of zeus, are under apollo's protection, and in his train. on the other hand, writing and the alphabet were not invented by apollo, but by hermes. tlie eg

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

hat: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic powers of childhood when we could span dimensions as easily as jumping across a puddle. we can increase our persona

dren, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it is right to do so' i believe that it is essential to include that phrase in all binding magic rituals. my friend lilian, a white witch and healer, used to wrap the perpetrators of crimes in a mantle of pink and visualise them in a sea of tranquillity so that they might be diverted from a destructive course of action. however, i usually cast a protective barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, ha

res and ingenuity. setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditional magic and play a part even in informal rituals. a round altar, the shape of the sacred circle, works especially well. if you do not have a suitable piece of furniture, a piece of uncut stone or unpolished wood, such as hazel, ash, rowan or oak supported on stones or bricks will do. ensure that it is high enough, so that you are not constantly stooping. in good weather, if you have a sheltered priv

f the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house, to leave your altar partly prepared, although items such as salt and water are best added immediately before a ritual so they will be fresh. a garden altar can be set with an outdoor candle or torch and stone figurines, perhaps shade

y welcomed. odin odin is the viking father god, known as the all-father, god of inspiration, wisdom and poetry as well as war. odin was desperate to acquire the wisdom and knowledge of the older order of giants. he traded one of his eyes for wisdom and obtained the knowledge of the runes, the ancient symbols of spiritual knowledge, by sacrificing himself on the world tree. odin can be invoked for magic and divination, especially for casting runes, for inspiration with words and oratory, for expansion of horizons and for male power magic. if frigg is also invoked, the energies are more balanced. deities of change these deities may be invoked in rituals involving not only change but also good fortune. oya oya is the african goddess, also known as yoruba, who rules the winds and so controls t

ABRAMELIN1

tary components of everything in life, according to ancient chinese philosophy. yang is the original sun concept of light, power, masculinity, assertiveness, logic and action. it controls heaven and all things positive. it is balanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negatifothe sacred magic of abramelin the mage introduction and book i translated by s.l. mac gregor mathers the sacred magic of abramelin the mage introduction and book i 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 6, 1998. i introduction, by s.l. m

by the comte d'artois, and today belongs to the state. it is situated on the right bank of the seine, in the rue de sully, near the river, and not far from the place de la bastille, and is known as the biblioth que de l'arsenal. in round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. among the latter is this book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech; which i now give to the public in printed form for the first time. many years ago i heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known french author, lecturer and poet, jules bois, whose attention has b

hat test, while glyndon failed. it would also be especially such experiments as those described at length in the third book, which the author of the strange story had in view when he makes sir philip derval in the ms. history of his life speak of certain books describing occult experiments, some of which he had tried and to his surprise found succeed. this rare and unique manuscript of the sacred magic of abra-melin, from which the present work is translated, is a french translation from the original hebrew of abraham the jew. it is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the same hand as another ms. of the magic of picatrix 1 also in the biblioth que de l'arsenal. i know of no other existing copy or r

rom which the present work is translated, is a french translation from the original hebrew of abraham the jew. it is in the style of script usual at about the end of the seventeenth and beginning of the eighteenth centuries, and is apparently by the same hand as another ms. of the magic of picatrix 1 also in the biblioth que de l'arsenal. i know of no other existing copy or replica of this sacred magic of abra-melin, not even in the british museum, whose enormous collection of occult manuscripts i have very thoroughly studied. neither have i ever heard by traditional report of the existence of any other copy.2 in giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for t

3 books, of which here is the first. the abraham and the lamech, of whom there is here made question, were jews of the fifteenth century, and it is well known that the jews of that period possessing the cabala of solomon passed for being the best sorcerers and astrologers. then follows in another and recent hand: 1 probably the same as gio peccatrix the magician, the author of many manuscripts on magic. 2 since writing the above, i have heard casually that a copy of at least part, or perhaps of the whole, is said to exist in holland. introduction iii volume composed of three parts 1st part 102 pages. 2nd 194 3rd 117 413 june, 1883. the style of the french employed in the text of the ms. is somewhat vague and obscure, two qualities unhappily heightened by the almost entire absence of any at

ABRAMELIN2

sly 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 second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its v

ls over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing without any comment that which shall be set down in this book with fidelity. and if ye do follow my advice, ye shall be infallibly comforted thereby.1 7 of abramelin the mage 43 the first chapter. what and how many be the forms of veritable magic. hoso should wish to recount all the arts and operations which in our times be reputed and preached abroad as wisdom and magical secrets; he should as well undertake to count the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diabolical illusions, all p

the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be cert

n, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which god g

his wisdom that delivered lot from the burning of sodom. moses learned the same wisdom in the desert, from the burning bush, and he taught it unto aaron his brother. joseph, samuel, david, solomon, elijah, and the apostles, and saint john particularly (from whom we hold a most excellent book of prophecy2) possessed it. let every one then know that this, this which i teach, is that same wisdom and magic, and which is in this same book, and independent of any other science, or wisdom, or magic, soever. it is, however, certainly true that these miraculous operations have much in common with the qabalah; it is also true that there be other arts which have some stamp of wisdom; the which alone would be nothing worth were they not mingled with the foundation of the sacred ministry, whence later

ABRAMELIN3

self, and of his guardian angel. 137 i.e. of the second book. 138 i think this system of substitution should be very rarely actised. he must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two. 139 before alluded to in several places. 140 this would apparently apply to a command given to the demons, and not to an aspirant for the sacred wisd fthe sacred magic of abramelin the mage book iii translated by s.l. mac gregor mathers the book of the sacred magic of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, apr

abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a good will ob

ss he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in war( f) things past and forgotten( g) tribulations to come( h

abalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader may have some idea of the reason of the construction and use of these magic squares. the sacred magick 129 the second chapter. o obtain information concerning, and to be enlightened upon all sorts of propositions and all doubtful sciences( b( c) all three generally for the above effect( d (1) a l l u p l e i r u l i g i l u r i e l p u l l a (2) m e l a m m e d e r i f o i s e l i s i l l i m a f i r e l o m m o l e r i f a m i l l i s i l e s i o f i r e d e m m a

seebeh is probably from zabh- a wolf. this square also is not at all perfect as an acrostic. no. h is a square of b e e squares. isichadamion, probably from dmivn= similitude of; and sig, scoria or lava, or sq, stone; root of sql, to stone. of abramelin the mage 150 the tenth chapter. o hinder any necromantic or magical operations from taking effect, except those of the qabalab and of this sacred magic( b) to undo any magic soever( c) to heal the bewitched( d) to make magical storms cease( e) to discover any magic( f) to hinder sorcerers from operating (1) c o d s e li m o h a b i m oc o (2) l a c h a t a c h a t l a c h a a h c a (3) p a r a d i l o n a r i n o m i s o r i l o r a e i k a n o t a l a m i d o r a f a c o l i m a l a t o n a l i e a c o r i t o s i m o n i r a n o k i l a t

ADEPTUS MINOR INITIATION

i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole ord

finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him with care before acknowledging him to be such "such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

strument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the all. in greek mythology artemis, the goddess of the moon, is virgin; she yielded only to pan. here is one particular lesson: as the yogi advances, magic powers (siddhi the teachers call them) are offered to the aspirant; if he accepts the least of these- or the greatest- he is lost. 15. at the other end of the scale of the niyama of the moon are the fantastic developments of sensibility which harass the yogi. these are all help and encouragement; these are all intolerable hindrances; these are the greatest of the obstacles which confront the

ins complete freedom from his moral responsibilities by sinking his personal phantasies in the will of the superior. 6. i should like to mention here that the spiritual exercises of st. ignatius are in their essence really admirable yoga practices. they have, it is true, a tinge of magical technique, and they have been devised to serve a dogmatic end. that was, however, necessary, and it was good magic too, at that, because the original will of the founder was to produce a war engine as a counterblast to the reformation. he was very wise to devise a plan, irrespective of its abstract merits as philosophy, which would most efficiently serve that single purpose. the only trouble has been that this purpose was not sufficiently cosmic in scope to resist internal forces. having attained the hig

only proper translation is in poetry, art and music. 16. if you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

reates by baptism the new spirit of absinthe. i am only sipping the second glass of that "fascinating, but subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excus

far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam

d marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, t

ome victorious from the battle of life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who looks as if he had stepped straight out of the pages of balzac. handsome and diminutive, with a fierce mustache almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pl

ALEISTER CROWLEY ACROSS THE GULF

onfidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token

and that which befell me there is not given me of the gods at this time to tell; but i will sleep; and in the morning by their favour the memory thereof shall arise in me, even in me across these thousands of years of the whirling of the earth in her course. chapter ii so for many years i grew sleek and subtle in my womans attire. and the old eunuch (who was very wise) instructed me in the art of magic and in the worship of the veiled one, whose priestess was i destined. i remember now many things concerning those strange rituals, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in fr

of gold, no more. then i crept fearfully to the feet of the goddess, and with my tears and kisses sought to wake her into life once more. but the veil flamed not again; only a mist gathered about it and filled the temple, and hid all things from my eyes. now then came istarah my favourite back with the ring and the message; and thinking that she brought bad news, i slit her lamb s-throat with the magic sickle, and her asp s-tongue i tore out with my hands, and threw it to the dogs and jackals. herein i erred sorely, for her news was good. having reflected thereon, i perceived its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as ab

e. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature shoul

ris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the setting sun. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians strove to smooth my spirit to page 19 gulf.txt a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands of years later was my secret revolt against osiris- for the world had suffered long enough- destined to bring about another equinox in wh

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. th

hilologie et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 kramer, s.n. history begins at sumer new york, 1959 mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo-assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 lovecraft, h.p. tales of the cthulhu mythos new york, 1973 at the mountains of ma

he dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 pritchard, j. near eastern texts relating to the old testament princeton, 1958 the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world of babylon new york, 1975 seligmann, k. magic, supernaturalism, and religion new york, 1968 shah, i. oriental magic new york, 1973 the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 thompson, r.c. reports of the magicians and astrologers of nineveh and babylon lo

ism, and religion new york, 1968 shah, i. oriental magic new york, 1973 the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 thompson, r.c. reports of the magicians and astrologers of nineveh and babylon london, 1900 semitic magic london, 1904 the devils and evil spirits of babylonia london, 1904 the testimony of the mad arab this is the testimony of all that i have seen, and all that i have learned, in those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak

ALEISTER CROWLEY LIBER 777

unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the t

worn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issue

g prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (tom. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col

nd edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. notes 52 notes to tables of correspondences table i (the whole scale) col. viii. the numbers a

m mobile, the kerubic signs to uranus and the mutable signs to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the images given here are close to those printed by regardie in complete golden dawn, and thus probably represent those circulating in the g.d, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits and numbers according to the order in which they appear in th

ALEISTER CROWLEY LIBER CHANOKH

ok of soyga was rediscovered by dee scholar deborah harkness in 1994; copies exist in the british library (sloane ms 8) and the bodleian (bodley 908; the former is believed to be the copy owned by dee. besides various writings on magick this book contains 36 cryptic tables of letters. these were solved in 1998 by jim reeds, a cryptographer working for at&t labs (see reeds article john dee and the magic tables in the book of soyga; unfortunately, since reeds left at&t this is no longer online. note that these tables predate the dee-kelly workings, and dee does not seem to have known what they were and what to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) a

of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn

ellyn, 1983. liber lxxxiv 37 james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/

ian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader that schueler& schueler s enochian books for llewellyn should not be regarded as a reliable source of information on either dee purist or golden dawn enochian magick, or anything else for that matter. endnotes part i 1: these talismans, the ensigns of creation, are referred to the seven planets (clockwise from top)

hic of the holy table (plate i. the seven ensigns and an account of their reception can be found in mysteriorum liber tertius. 2: the letters on the holy table itself are derived from the names of the heptarchic kings and princes. the method is described in dee s libri mysteriorum quinti appendix and in various secondary sources such as turner s notes to de heptarchia mystica, ben rowe s enochian magic reference and zalewski (1990. most printed editions reverse the arrangement of the letters left to right from the design described in the dee diaries, following the version printed in tfr (most likely the result of an error by the engraver. since in chanokh crowley simply reproduced the plate of the table from casaubon and did not treat of it in detail, i have seen fit to reconstruct the fig

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rms crossed over heart, right over left with hands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. introduction "epsilon-sigma-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their

f the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt th

laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists a

disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if

shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only too many dilettanti and eccentrics, weaklings seeking in "magic" an escape from reality. i myself was first consciously drawn to the subject in this way. and it has repelled only too many scientific and practical minds, such as i most designed to influence. but magick is for all. i have written this book to help the banker, the pugilist, the biologist, the poet, the navvy, the grocer, the factory girl, the mathematician, the stenographer, the golfer, the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

r. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" hamagic without tears get any book for free on: www.abika.com 1 magic without tears by a l e i s t e r c r o w e y get any book for free on: www.abika.com magic without tears get any book for free on: www.abika.com 2 1 magick without tears complete and unabridged, edited with a foreword by karl j. germer 2 (c) 1954 karl j. germer for ordo templi orientis renewed 1982 (c) blurb ordo templi orientis jaf box 7666 new york, ny 10116 usa 3 foreword in 1943 aleister

chance connection resulted in a stimulating exchange of letters. crowley then asked others to put similar questions to him. the result was this collection of over eighty letters which are now being issued over the title that he chose "magick without tears. crowley did not keep copies of his early letters to the above-mentioned lady, so was unable to include them in the collection that he planned magic without tears get any book for free on: www.abika.com 3 to publish. fortunately they have been preserved and are now included in the introduction to this book. their original form has been retained with the opening and closing formulae which crowley used in all his letters. crowley at first intended to call the book "aleister explains everything, and sent the following circular to his friend

n this respect he has often failed "so much for the diagnosis- now for the remedy "one genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'dr. brewer's guide to science; i.e, by having aspirants write to the master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting magic without tears get any book for free on: www.abika.com 4 his answer in the form of a letter 'what is it 'why should i bother my head about it 'what are it's principles 'what use is it 'how do i begin, and the like "this plan has been put into action; the idea has been to cover the subjects from every possible angle. the style has been colloquiel and fluent; technical terms have either been ca

ill help you in your own problems, a typed copy will be sent to you at once. should you want to know anything outside the scope, send in your question (stated as fully and clearly as possible. the answer should reach you, bar accidents, in less than a month. it is proposed ultimately to issue the series in book form_ this has now been done. karl j. germer frater saturnus x frater superior, o.t.o. magic without tears get any book for free on: www.abika.com 5 january, 1954 e.v. hampton, n.j. 5 i n t r o d u c t i o n letters written by master therion to a student letter no. a march 19, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to gather from your conversation yesterday afternoon that magic without tears get any book for free on: www.abika.com 6 you have

gle verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may possess for you should amount to no more than an aid to the interpretation of this book. 2) it may be that later on you will want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) with regard to the o.t.o, i believe i can find you a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the case of your deciding to affiliate, go with you though the script of

ALEISTER CROWLEY MEDITATION

paty swami gives a particular one for each of the cakkras. but let the student select one mantra and master it thoroughly. 21 you have not even begun to master a mantra until it continues unbroken through sleep. this is much easier than it sounds. some schools advocate practising a mantra with the aid of instrumental music and dancing. certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. persons wishing to study them may remember that the sahara desert is within three days of london; and no doubt the sidi aissawa would be glad to accept pupils. this discussion of the parallel science of mantra-yoga has led us far indeed from the subject of pranayama. pranayama is notably useful in quieting the e

e media "some authors consider atmadarshana, the universe as a single phenomenon without conditions, to be the first real samadhi" if we accept this, we must relegate many less exalted states to the class of dhyana. patanjali enumerates a number of these states: to perform these on different things gives different 38 magical powers; or so he says. these need not be debated here. any one who wants magic powers can get them in dozens of different ways. power grows faster than desire. the boy who wants money to buy lead soldiers sets to work to obtain it, and by the time he has got it wants something else instead- in all probability something just beyond his means. such is the splendid history of all spiritual advance! one never stops to take the reward. we shall therefore not trouble at all

ese are the complements of the three methods of enthusiasm (a'.a. instruction not yet issued up to march 1912> at the same time, one would not like to deny positively that it is very much "easier" to take some idea towards which the mind would naturally flow. the hindus assert that the nature of the object determines the samadhi; that is, the nature of those lower samadhis which confer so-called "magic powers" for example, there are the yogapravritti. meditating on the tip of the nose, one obtains what may be called the "ideal smell; that is, a smell which is not any particular smell, but is the archetypal smell, of which all actual smells are modifications. it is "the smell which is "not" a smell" this is the only reasonable description; for the experience being contrary to reason, it is

. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name. 71 it is convenient

ALEISTER CROWLEY SEPHER SEPHIROTH

n of the syriac hadad, gthe sun h, from the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaug

spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (fem; gthe h, gsubstance, essence h (indicates direct object; with t) room )t 402 sought into, or after #qb tested, purified rrb daughter tb a sp

ALEISTER CROWLEY THE BANNED LECTURE

able. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invocations of the devil, etc, etc, it must never be forgotten that these practices are strictly functions of christianity. where ignorant savages perform propitiatory rites, there and there only christianity takes hold. but under the great systems of the civilised parts of the world, there is no trace of any such perversion in religious feeling. it is only the bloodthirsty

ALEISTER CROWLEY THE LOST CONTINENT

pictures showed how to acquire the art of flying. during all the generations of atlas, not one man had been known to take advantage of these instructions. the principal fear of the populace was a variation of any kind from routine. for any such the people had one word only, though this word changed its annotation in different centuries 'witchcraft 'heresy 'madness 'bad form 'sex-perversion 'black magic' were its principal shapes in the last four thousand years of the dominion of atlas. sneezing, idleness, smiling, were regarded as premonitory. any cessation from speech, even for a moment to take breath, was considered highly dangerous. the wish to be alone was worse than all; the delinquent would be seized by his fellows, and either killed outright or thrust into the compound of the phosph

most honourable death possible, for becoming 'bread from heaven' for the serviles, they were again worked up into zro itself, a transmutation which in their view would be well worth all the "resurrections of the body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of sciences. it was the final integration of all knowledge. in method its theory was differentiation, and in theory its method was integration. for example, the fifth of the great philosophers indicated "everything is zro" to the keeper of the speech at the annual sacrifice. this in spite of the fact that in that very year two new forms of zro

undation of much magical theory, and on these purely psychological researches was based the whole magical practice 'there is no god' was a commonplace. it only implied that the mind was wrong to try to conceive within it what was by definition without it. to set limits to anything whatever seemed to them the greatest of crimes, the exact opposite of the true path to the sun. the practical side of magic was for the most part a mere utilization of known forces, such as are employed by modern science. but the resources of atlas were as great, and the advantages incomparably greater. the whole archipelago was a laboratory. there was no question of the 'cost of research; every man was devoted to it. every man thought only of the main problem 'how to reach venus' and its sub-issues. further, the

the most part a mere utilization of known forces, such as are employed by modern science. but the resources of atlas were as great, and the advantages incomparably greater. the whole archipelago was a laboratory. there was no question of the 'cost of research; every man was devoted to it. every man thought only of the main problem 'how to reach venus' and its sub-issues. further, the main laws of magic had always been found to govern and include chemical and physical laws. in the early days of colonization zro was only known in its crude state; it was the genius of a single man that obtained the third state in its purity. from this state to the seventh it moved almost of itself, very much as radium does. the genius, having sufficient in this seventh state, made a sword, and completed in th

light. careful adjustment would equalize its weight with that of the displaced air, and movements of the limbs would then permit flying. in this way the overseers visited the plains and returned. the other and earlier art of flying needed no apparatus, but i am forbidden to disclose the method, except to hint that it is connected closely with the art of 'dreaming true. these are but a few of the magic powers so-called of the compounds of zro; but they will indicate the power of atlas by shewing what it could afford to neglect. yet all these powers were implicit in the process of 'working. the art of prediction was in the same unsatisfactory state as it is in england today. nor was its practice encouraged. a magician makes the future, and does not seek to divine it. all true prediction was

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is the magick of the secret light with special reference to acts; the wanga is the verbal

appendix weh note: appendix not yet recovered. al i,47 "but they have the half: unite by thine art so that all disappear" the old comment 47. let us, however, add the jewish half, 61. 8+ 80+ 418= 506. cf. verses 24, 25. 506+ 61= 567= 27 x 21? but writing 506 qabalistically backwards we get 605, and 605+ 61= 666. 666= 6 x 111, and 11 ?aleph= 0 in taro. 666= 1+ 2. 36, the sum of the numbers in the magic square of sol. 666= the number of the beast. or, taking the keys, 8, 80, 418, we get vii, xvi, vii, adding to 30. 30+ 61= 91= aleph-mem-nun, amen. this may unite nuit with amoun the negative and concealed. yet to my mind, she is the greater conception, that of which amoun is but a reflection. the new comment see appendix weh note: appendix not yet recovered. al i,48 "my prophet is a fool wit

only necessary to find a unity value. al i,49 "abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating" the old comment 49. declares a new system of magic, and initiation. asar-isa is now the candidate, not the hierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the old formula of magick- the osiris-adonis-jesus-marsyas-dionysus-attis-etcetera formula of the dying god- is no longer efficacious. it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a mi

orror [in this symbol; for in truth they were* j like soft g- the master flamed forth as a star and set a guard of water in every abyss. w when distinct from u represents the operation of choice 'u" does this to some extent (will, word, way- also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. o the breath concentrated and directed. as to i as magic is to mysticism- likewise also did certain sons and daughters of hermes and of aphrodite, more openly g (hard) opening as if to devour (soft- but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. z an irritated or excited form of s, emphasizing elements of anger and alarm- yet certain holy nuns concealed the secret in songs upon the lyr

hich should have been cast into the cup of babalon should "breed scorpions, and vipers, and the cat of slime. in this case he would develop into a black brother, to be torn in pieces and reduced to his elements against his will. al ii,77 "o be thou proud and mighty among men" the old comment 77. though the prophet had in a way at this time identified himself with the number 666, he considered the magic square drawn therefrom rather silly and artificial, if indeed it had yet been devised, on which point he is uncertain. the true square is as follows (it follows when it is discovered. the house of the prophet, not named by him, was chosen by him before he attached any meaning to the number 418; nor had he thought of attaching any importance to the name of the house. he supposed this passage

ALEISTER CROWLEY THE QABALAH

stic temple. for though it is written, to the persevering mortal the blessed immortals are swift, yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke s gospel, and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to h

ity it is the final extension of the number 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the mystic numbers of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is that of the figures in each line of the magic square of the planet, e.g. saturn 15. a magic square is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwared. the last of the magic numbers is the sum of the whole of the figures in the square, e.g. saturn 45.57 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136

quivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician ma

f redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of no great importance. 9. most evil, because of its stability. bwa, witchcraft, the false moon of the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt. here is a magic disk for me to hurl, and win heaven by violence, says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a

ption refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission badges t.s. liber lviii 41 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light.72 418. tyj, cheth. arbadahabra, the great magic word, the word of the on. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of h the pentagram; see idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced to 1 through 8, the redeeming force; and 418= j= 8. by aiq bkr, abrahadabra= 1+ 2+ 2+ 1+ 5+ 1+ 4+ 1+ 2+ 2+ 1= 22. also 418

ALEISTER CROWLEY THE SWORD OF SONG

bug of the star-gazers; if not, he was a credulous fool; not the one man of his time, not a debauched genius (for sir r. burton in this phrase has in a sense anticipated my discovery) but a mere elizabethan. this the greatest poet of all time? then we must believe that gloucester was right, and that eclipses caused the fall of lear! observe that before this shakespeare has had a sly dig or two at magic. in king john, my lord, they say five moons were seen to-night but there is no eyewitness. so in macbeth. in a host of spiritual suggestion there is always the rational sober explanation alongside to discredit the folly of the supernatural. shakespeare is like his own touchstone; he uses his folly as a stalking-horse, and under the presentation of that he shoots his wit. here, however, the m

excuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82 and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83 the folios have bun. notes to pentecost 22. with sacred thirst.1 he, soul-hydroptic with a sacred thirst. a grammarian s funeral. 23. levi.2 ceremonial magic is not quite so silly as it sounds. witness the following masterly elucidation of its inner quintessence: the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philestine against the citadel of his science. truly, since our childhood has ingrain

the ordinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of real phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projecti

e perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic, and i conceive that the apology is ample, so far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a r

m; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called of black magic

ALEISTER CROWLEY EQ I 1

essarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "varieties of religious experience (james "kabbala denudata "knox om pax" 3. careful study of these book

lowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are born the triple treasure, peace and purity and pleasure- hush, my child, and come aloft where the stars are velvet soft! aleister crowley. 46 the magic glasses1 47 1 weh note: this frank harris story reads like a metaphor of crowley's subsequent career. biographers, consider the possible impact of this theme on crowley's attitude to public life. the magic glasses one raw november morning, i left my rooms near the british museum and turned down regent street. it was cold and misty: the air like shredded cotton-wool. before i reached the quad

. his gentle, scholarly manner and refined voice had won my sympathy; and, when our eyes met, i introduced myself an told him i should be glad to be one of his sureties, if that would save him time or trouble. he thanked me with a sort of detached courtesy: he would gladly accept my offer "you stated your case" i remarked "so that you confused the magistrate. you almost said hat you glasses were- magic glasses" i went on, smiling and hesitating, because i did not wish to offend him, and yet hardly knew how to convey the impression his words had left upon me. 55 "magic glasses" he repeated gravely, as if weighing the words "yes, you might call them magic glasses" to say that i was astonished only gives a faint idea of my surprise and wonder "surely, you don't mean that they show things as t

ss of an extraordinary man- a genius, if ever there was one. i don't know why he took to me, except that i admired him intensely; my shop, too, was near his house in chelsea, and he used often to drop in and pass an hour in my back parlour and talk- such talk as i had never heard before and have never heard since. his words were food and drink to me, and more than that. either his thoughts or the magic of his personality supplied my mind with the essence of growth and vigour which had hitherto been lacking to it; in a very real sense, rossetti became my spiritual father. he taught me things about art that i had never imagined; opened to me a new heaven and a new earth and, above all, showed me that my craft, too, had artistic possibilities in it that i had never dreamed of before. 64 "i sh

gun to notice that there was a certain quality common to all of them, a certain power they all possessed when working at highest pressure: the power of seeing things as they are- the vital and essential truth of things. i don't mean to say that all of them possessed this faculty to the same degree. far from it. the truth of things to titian is overlaid with romance: he is memorable mainly for his magic of colour and beauty; while holbein is just as memorable for his grasp of reality. but compare titian with giorgione or tintoretto, and you will see that his apprehension of the reality of things is much greater than theirs. it is that which distinguishes him from the other great colourists of venice. and, as my own view of life grew sadder and clearer, it came to me gradually as a purpose t

ALEISTER CROWLEY EQ I 5

of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficulties of editing and publishing still confront us. i am therefore appealing for helpers among those who are interested in the clear a

the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the mid

stic temple. for thought it is written "to the persevering mortal the blessed immortals are swift" yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st luke's gospel "and when he was yet afar off, his father saw him and ran" had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "father" and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to hav

t is the final extension of the number 6, both because 6 x 111 (alph= 111= 1= 6 and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the "mystic numbers" of the planets. the first is that of the planet itself "e.g" saturn, 3. the second is that of the number of squares in the square of the planet "e.g" saturn 9. the third is that of the figures in each line of the "magic square" of the planet "e.g" saturn 15. a "magic square" is one in which each file, rank, and diagonal add to the same number "e.g" saturn is 816, 357, 492, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is the sum of the whole of the figures in the square "e.g" saturn 45. the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 136. 105 m

irant. part ii the universe as we seek to make it 6 the complete dictionary, begun by fra. i.a, continued by fra. p. and revise by fra. a. e. g. and others, will shortly be published by authority of the a. a. in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, must less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician ma

ALEISTER CROWLEY EQ I 5

the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentacles moving and the flail flashing, and the fierce 13 eyeless face, strained and swollen. and with the magic sword i pierce through his armour to his breast. he fell back, saying: each of these my scars was thus made, for i am the warden of the aethyr. and he would have said more; but i cut him short, saying: expound the word of the abyss. and he said: discipline is sorrowful and ploughing is laborious and age is weariness. thou shalt be vexed by dispersion. but now, if the sun arise, fold thou thi

l, because there are an innumerable number of sentences. one is "tres "annos regimen oraculi" and another is "terribilis ardet rex" hb:nun-final hb:vau hb:yod hb:lamed hb:ayin. and another is "ter amb (amp (can't see it "rosam "oleo" and another is "tribus annulis regna olisbon" and the marvel is that with those four letters you can get a complete set of rules for doing everything, both for white magic and black. and now i see the heart of the rose again. i see the face of him that is the heart of the rose, and in the glory of that face i am ended. my eyes are fixed upon his eyes; my being is sucked up through my eyes into those eyes. and i see through those eyes, and lo! the universe, like whirling sparks of gold, blown like a tempest. i seem to swell out again into him. my consciousness

is only connected with christianity because it was a hieroglyph of syphilis, which the romans supposed to have been brought from syria; and it seems to have been confounded with leprosy, which also they thought was caused by fish-eating. 50 one important meaning of 'iota chi theta upsilon sigma: it is formed of the initials of five egyptian deities and also of five greek deities: in both cases a magic formula of tremendous power is concealed. as to the holy table itself, i cannot see it for the blaze of light; but i am given to understand that it appears in another aethyr, of which it forms practically the whole content. and i am bidden to study the holy table very intently so as to be able to concentrate on it when it appears. i have grown greater, so that i am as great as the angel. and

on should be able to manifest in the universe.17 and when the sand hath sucked up the blood of the victims, let him recite the call of the aethyr apart secretly as aforesaid. then will the vision be revealed, and the voice heard "the oath" i, omnia vincam, a probationer of a. a, hereby solemnly promise upon my magical honour, and swear by adonai the angel that guardeth me, that i will defend this magic circle of art with thoughts and words and deeds. i promise to threaten with the dagger and command back into the triangle the spirit incontinent, if he should strive to escape from it; and to strike with a dagger at anything that may seek to enter this circle, were it in appearance the body of the seer himself. and i will be exceeding wary, armed against force and cunning; and i will preserv

this very singular volume was entirely the work of daniel cable, and none of the works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of

ALEISTER CROWLEY EQUINOX EQ I 1 2

s of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligen

hold! as i look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you wil

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

say it a hundred and eleven million times. but oh! fertilise my akasic egg today! this remark, one should notice, is truly characteristic of the man john st. john. i see how funny it is; but i'm quite serious withal. ye dull dogs! 28 [the "akasic egg" is the sphere of the personality of man. a theosophic term. ed. 3.55. n.b. mantras might with advantage be palindromes. 3.56. i try to construct a magic square from the mantra. no good. but the mantra is going much better, quite mechanically and "without attachment""i.e. without conscious ulterior design."art for art's sake" as it were) 4.10. i drink a "citron press 4.25. alas! here comes maryt (with a sad tale of x. it appears that she fainted and spent some hours at the hospital. i should have insisted on her stying with me; the symptoms

perhaps worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading naturally enough to no result. it just strikes me it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 31 7.50.'tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and fo

ALEISTER CROWLEY EQUINOX EQ I 2 2

his one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the order of the golden dawn. this meeting proved all-important, as will be set forth in the following chapter. through c, p. had for the time being laid aside von rosenroth, and was now deep in "the book of the 237 sacred magic of abra-melin the mage" a time of transition was at hand, a spiritual renaissance was about to take place, so little wonder is it that we find p. much like st. augustine lamenting his outward search, and crying with him "i, lord, went wandering like a strayed sheep, seeking thee with anxious reasoning without, whilst thou wast within me. i wearied myself much in looking for thee without, and

d, when we state that, the actual mss. in our possession relating to the g. d. occupy some twelve hundred pages and contain over a quarter of a million words. the official account of the g. d (probably fiction) known as "the historical lecture" written and first delivered by fra. q.s.n, runs as follows "the order of the g. d. in the outer is an hermetic society which teaches occult science or the magic of hermes. about 1850 several french and english chiefs died and temple work was interrupted. such chiefs were eliphas levi, ragon, kenneth r. h. mackenzie, and fred hockley. these had received their power from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an esoteric account of the s.r, probably he al

as given an esoteric account of the s.r, probably he also edited the 'fama fraternitatis,'1 or 'history of the society' which must have been derived from the old records of c. r.'s2 pupils "the first order is a group of four grades: the second order is a group of three grades of adeptship "highest of all are those great rulers who severally sustain and govern the third order, which includes three magic titles of honour and supremacy; in case of a vacancy the most advanced 7= 4 3 obtains by decree the well-earned reward. the grades of the first order are of hebrew design; of the second, christian "the rituals and secrets are received from the greatly honoured chiefs" the account given in the first paragraph may or may not be correct; and the following "history lection" written by a brother

e tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemical mercury on the tree of life; also the symbols of all the planets resumed in a mercurial figure. 15 "see 777" col. clxxvii, p. 35. 16 "see 777" col. xiv, p. 4. 17 "see 777" col. lxxx, p. 18 18 "see "handbook of geomancy" the equinox, vol. i, no. ii. 19 a kamea is a magic square "see "mathematical recreations" by w. w. rouse ball. illustration on page 274 approximated below. hb:mem/ hb:ayin/ air_ sigils mercury on tree of tablet of life mercury of air. throne of east_ hb:peh. lamp dais pentacle_ kamea of mercury on_ banner stand_(o_ spirit lamp /lamp tablet hiereus/ hegemon of earth_ lamp_ altar. hierophant. hb:resh_ black white_ mercury_ tablet of seven pla

nded, the associate adept places the red lamp, from the altar, in the right hand of the philosophus and the cup of water in his left, and says "let this remind you once more that only in and by the reconciliation of opposing 287 forces is the pathway made to true occult knowledge and practical power. good alone is mighty, and truth alone shall prevail; evil is but weakness, and the power of evil; magic exists but in the contest of unbalanced forces, which in the end will destroy and ruin him who hath subjugated himself thereto. as it is said "stoop not down, for a precipice lieth beneath the earth; a descent of seven steps; and therein is established the throne of an evil and fatal force. stoop not down unto that dark and lurid world, defile not thy brilliant flame with the earthy dross of

ALEISTER CROWLEY EQUINOX EQ I 2 3

d by the natives cullen-rory, that is, the virgin mary's seal. the steward of the island hath one paid to him, his officer hath another; and this by virtue of their offices" in the hebrides, as in orkney, the seal is regarded not as an animal of the ordinary brute creation, but as one endowed with great wisdom, and closely allied to man. one of the old beliefs is that seals are human beings under magic spells. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we are to credit tradition, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and

ALEISTER CROWLEY EQUINOX EQ I 2

caused the man with the microscope to be appointed government analyst at pounds12,000 a year. now the water man is the believer, and the inhabitant the unbeliever. the judge is the agnostic- in huxley's sense of the word; and the man with the microscope is the scientific illuminist. curious as it may seem, all this was most carefully explained 8 in no. 1 of this review, in mr. frank harris's "the magic glasses" mr 'allett is the materialist, canon bayton the idealist, the judge's daughter is the agnostic, and matthew penry the scientific illuminist. if the little girl had been able to "follow up the light" she might there have seen penry standing, his head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but f

ary that he should attain. too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun. it is desirable that the student should never attach to any result the importance which it at first seems to possess. 6. first, then, let us consider the book "777" and its use; the preparation of the place; the use of the magic ceremonies; and finally the methods which follow in chapter v "viator in regnis arboris" and in chapter vi "sagitta trans lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami &c &c) ii. 1. the student must first obtain a thorough knowledge of "

us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infi

xistence of the drug which (as i now believe) is some sublimated or purified preparation of "cannabis indica" ii "labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial magic, and ransacked the ancient books and mss. of the reputed sages for a key to the great mysteries of life and death. not even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to t

s of thought pass more rapidly through the brain, at last vertiginously fast. they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found i

ALEISTER CROWLEY EQUINOX EQ I 3 2

redients were probably obtained by buying 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 lame

st; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed furth

wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water

irst the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no

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

ALEISTER CROWLEY EQUINOX EQ I 3 3

g is better than a second book like this! bathshebah tina. i found "the maniac" both entertaining and instructive, a very valuable study of psychology. it is so far as i know the only really illuminating book on madness; and i strongly recommend its perusal to all alienists, psychologists, and members of the grade of neophyte. it throws an admirable light on the true nature of obsession and black magic. two things impressed me in particular (1) the statement that the arguments held with a patient never reach his consciousness at all, despite his rational answers. this phenomenon is true of my own sane life. i sometimes chat pleasantly to bores for quite a long time without any consciousness that i am doing so (2) the statement that medical men have no idea of the real contents of a madman'

that they may chaunt forth the glory of thy name. 5. o glory be to thee, o god my god; for i behold thee in the stars and meteors of night: thou has caparisoned her grey coursers with moons of pearl, so that they may shake forth the glory of thy name. 6. o glory be to thee, o god my god; for i behold thee 22 in the precious stones of the black earth: thou hast lightened her with a myriad eyes of magic, so that she may wink forth the glory of thy name. 7. o glory be to thee, o god my god; for i behold thee in the sparkling dew of the wild glades: thou hast decked them out as for a great feast of rejoicing, so that they may gleam forth the glory of thy name. 8. o glory be to thee, o god my god; for i behold thee in the stillness of the frozen lakes: thou hast made their faces more dazzling

whirlwind of laughter, that art meshed in the wild locks of folly! i adore thee, evoe! i adore thee, iao! o thou white hand of creation, that holdest up the dying head of death! i adore thee, evoe! i adore thee, iao! o thou purple tongue of twilight, that dost lap up the lucent milk of day! i adore thee, evoe! i adore thee, iao! o thou thunderbolt of science, that flashest from he dark clouds of magic! i adore thee, evoe! i adore thee, iao! o thou red rose of the morning, that glowest in the bosom of the night! i adore thee, evoe! i adore thee, iao! o thou flaming globe of glory, that art caught up in the arms of the sun! i adore thee, evoe! i adore thee, iao! o thou silver arrow of hope, that art shot from the arc of the rainbow! i adore thee, evoe! i adore thee, iao! o thou starry virgi

! i adore thee, evoe! i adore thee, iao! o thou burning rapture of girls, that disport in the sunset of passion! i adore thee, evoe! i adore thee, iao! o thou molten ocean of stars, that art a crown for the forehead of day! i adore thee, evoe! i adore thee, iao! o thou little brook in the hills, like an asp betwixt the breasts of a girl! i adore thee, evoe! i adore thee, iao! o thou mighty oak of magic, that art rooted in the mountain of life! i adore thee, evoe! i adore thee, iao! o thou sparkling network of pearls, that art woven of the waves by the moon! i adore thee, evoe! i adore thee, iao! o thou wanton sword-blade of life, that art sheath d by the harlot call'd death! i adore thee, evoe! i adore thee, iao! o thou mist-clad spirit of spring, that art unrob'd by the hands of the wind!

anum of life! i adore thee, evoe! i adore thee, iao! o thou glimmering tongue of day, that art sucked into the blue lips of night! i adore thee, evoe! i adore thee, iao! o thou queen-bee of heaven's hive, that smearest thy thighs with honey of hell! i adore thee, evoe! i adore thee, iao! o thou scarlet dragon of flame, enmeshed in the web of a spider! i adore thee, evoe! i adore thee, iao! o thou magic symbol of light, that art frozen on the black book of blood! i adore thee, evoe! i adore thee, iao! o thou swathed image of death, that art hidden in the coffin of joy! i adore thee, evoe! i adore thee, iao! o thou red breast of the sunset, that pantest for the ravishment of night! i adore thee, evoe! i adore thee, iao! o thou serpent of malachite, that baskest in a desert of turquoise! i ad

ALEISTER CROWLEY EQUINOX EQ I 3

e figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle

nting hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice eq

of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then

e of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path

e representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the bottom. inside is circumscribed an upright pentagram with the following in the averse pentagon formed by its lines "adeptvs minor. between the points, inside the circle are these words, clockwise from the top right "ritual "revealed "in vision "of eighth "aethyr. finally, there is a half-glory radiant

ALEISTER CROWLEY EQUINOX EQ I 4 2

ited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at agra p. met astrologer and geomancer munshi elihu bux; who told him that by looking hard at a point on the wall constantly and without winking for many days he would be able to obtain an hypnotic power even to deadly and hostile current of will. on the 16th p. left agra and went to delhi, and there on the 23rd he was joined by d. a, and these two with their compani

the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dreamy feeling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and w

eat and was bending over him; her hair was scattered in a mass of curls over her shoulders, and the tips of her fingers were touching the back of his hand 174 no longer was she the middle aged woman, worn with strange lusts; but a young woman of bewitching beauty. at once recognizing the power of her sorcery, and knowing that if he even so much as contemplated her gorgon head all the power of his magic would be petrified, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the mantelpiece turned towards her and commenced with her a magical conversation; that is to say a conversation which outwardly had but the appearance of the politest small talk but which

e had bought in which to carry out the sacred operation of abramelin. at this point of our history, in a prefatory note to one of frater p.'s note-books, we hind him recapitulating, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a stage of hin

xercise were undertaken certain stages would be passed through, and what these stages meant relative to the final result, irrespective of the creed, caste, or sect of the practicer. further, he had proved beyond doubt or quibble, that the terrific strain caused by the eastern breathing exercises was no whit greater or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of ligh

ALEISTER CROWLEY EQUINOX EQ I 4 3

t. o! well he works: his youth returns his heart revives: despair is doffed 49 and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy waves, surpass in one day's march the galaxy of europe's starry mountain mass "now" quoth he "let me find the quest" the beast sterte up. sir knight, alas! day after day they race, nor rest till seven days were fairly done. then doth the questing marvel crest the ridge: the knight is well outrun. now, adding laughter to its din, like some lewd comet at the

name and address, and all future issues. a few selected items below. the key of solomon the king (clavicula salomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition

lligible without some key wherewith to unlock their meaning "that key is given in thekabbalah" lucifer: a theosophical magazine, intended to bring to light the hidden things of darkness. edited by h. p. blavatsky, mabel collins, and annie besant. vols. i to xvii inclusive. scarce set, 1877 to 1896. with symbolical bookplates of e. d. bacon. 17 vols. 8vo, half calf "net "7 15"s" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into english. from a unique and valuable ms, in the "biblioth de l'arsenal" at paris; with copious notes and magical squares of letters. by l. s. macgregor-mathers. 4to, black cloth, magical square on side in gold. 1900 (published at

gma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, m

me et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcere

ALEISTER CROWLEY EQUINOX EQ I 4

a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale. the equinox "the editor will be glad to consider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official or

urant" the seeker should be on the spot* after the 21st of october 1910 the price of no. 1 of the equinox, of which only a few copies remain, will be increased to ten shillings. 1 the subscription for 1911 will be raised from ten to twelve shillings* a library for the use of subscribers is in progress of formation at 124, victoria street. the editor will be glad to receive any books on mysticism, magic, egyptology, philosophy, and similar subjects. old books out of print are especially welcome* another feather in the cap of h. r. b. that incomparable dodderer, franz hartmann, has published a portrait of cagliostro which she had given him (she had it taken when she "was" cagliostro, you understand) this sounds all very reasonable and likely; but the difficulty is that the portrait is not of

aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil an

hem (gustave le bon "the evolution of matter" p. 94. the vedanta before we enter upon the theory and practice of yoga, it is essential that the reader should possess some slight knowledge of the ved nta philosophy; and though the following in no way pretends to be an exhaustive account of the same, yet it is hoped that it will prove a sufficient guide to lead the seeker from the western realms of magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy and religion, both eastern and western, is that the universe is only an appearance, and not a reality, or, as deussen has it: the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely

it the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there various systems of yoga, each of which purports to lead the aspirant from the realm of m y to that of truth in sam dhi. the most important of these are: 1. gana yoga. union by knowledge. 2. raha yoga. union by will 3. bhakta yoga. union by love. 65 4. hatha yoga. union by courage. 5. mantra yoga. union though speech. 6. karma yoga. union though work.36 the two chief

ALEISTER CROWLEY EQUINOX EQ I 6 2

the best poetry in the book is contained in the last section 'the stone of the philosophers' here is some fine work" occultism to the readers of "the equinox- all who are interested in "curious old" literature should write to frank hollings for his catalogue of over 1000 items. sent post free on receipt of name and address, and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) c

f goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distin

rchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemasonry, and an analysis of the inter-relation between the craft and the high degrees, in respect of their term of research, expressed by th

ions amongst the early christians- iv. oriental cosmogonies and bible-records- v. mysteries of the kabala- vi. esoteric doctrines of buddhism parodied in christianity- vii. early christian heresies and secret societies- viii. jesuitry and masonry- ix. the vedas an the bible- x. the devil myth- xi. comparative results of buddhism and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram

et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc, etc "portrait of the author, and all the original engravings" 8vo, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcere

ALEISTER CROWLEY EQUINOX EQ I 6

. laylah. dido, queen of carthage, was renowned as a warrior, and semiramis, queen of nineveh. bishop. both pagans. on the second count, guilty [judges "echo "guilty" clerk. thirdly, that you did discard the modesty of womanhood and put on armour enchanted. prosecutor. we say that, forasmuch as many good knights have ridden against it with sword and lance and not availed to pierce it, this was by magic and forbidden art. laylah["contemptuously. it was good armour. bishop. the prisoner mocks us. on the third count, guilty [judges "echo "guilty" clerk. fourthly, that you did at midnight upon martinmas, 99 eighteen years ago, in the valley of hinnom, on the stone called succoth, bind yourself in a diabolical pact with satan, whereby he granted the power to change your sex at will, since which

olly" he sighed "but the silliest things we do are wisdom- somehow, somewhere" and he let himself in* the lunch in the private room at lavenue's was secretly amusing. joe marie had only dog's eyes for ida; ninon amused herself by trying to distract him. edgar held forth at length upon art, passionlessly expository. 137 "art" said he "and do not imagine that art or anything else is other than high magic- is a system of holy hieroglyph. the artist, the initiate, thus frames his mysteries. the rest of the world scoff, or seek to understand, or pretend to understand; some few obtain the truth. the technical ability of the artist is the lucidity of his language; it has nothing to do with the degree of his illumination. bougereau is better technically than manet; he explains more clearly what he

under the silent stars, the silent stars, and the red-blushing roses. o rose, my rose of the world, my rose of roses, thou shalt be born anew, and live for ever! victor j. i. neuburg. 152 the dangers of mysticism "affectionately inscribed to arthur edward waite" a curious idea is being sedulously disseminated, and appears to be gaining ground, that mysticism is the "safe" path to the highest, and magic the dangerous path to the lowest. there are several comments to be made on this assertion. one may doubt whether anything worth doing at all is free from danger, and one may wonder what danger can threaten the man whose object is his own utter ruin. one may also smile a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the myst

. so the "great magician" mayan, the maker of illusion, the creator, must be met in combat. then "if satan be divided against satan, how can his kingdom stand" both vanish: the illusion is no more. mathematically, 1(-1= 0. and this path is symbolised in the taro under the figure of the 153 magus, the card numbered 1, the first departure from 0, but referred to beth, 2, mercury, the god of wisdom, magic and truth. and this magus has the twofold aspect of the magician himself and also of the "great magician" described in liber 418 (equinox, no. v, special supplement, p. 144. now the formula of the mystic is much simpler. mathematically, it is 1- 1= 0. he is like a grain of salt cast into the sea; the process of dissolution is obviously easier than the shock of worlds which the magician conte

e expected. it is very complete in its way as regards christian mysticism; but the attempt to restrict the term mysticism to christian mysticism must fail. it is indeed self-destructive. to exclude the authors of the bhagavadgita, the voice of the silence, knox om pax, and the tao teh king is to exclude by implication st. teresa. to deny crowley is to deny christ. similarly, the attempt to define magic in terms contrary to its tradition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deist, established only the record for falsehood. mr 160 (or mrs or miss) evelyn underhill does the same thing when he abuses the

ALEX SANDERS THE KING OF THE WITCHES

book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indi

ariege district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevolent power in primitive times. another, a man disguised as a jackal, carved on slate, dates back to archaic egypt. in about 1100 b.c. women and officers of the harem of rameses iii were brought to trial for making wax images of the pharaoh to the accompaniment of magic incantations. these images were fith-faths, still used by witches today against their enemies. history shows that, as a new religion succeeds the old, the i gods of the latter are invariably condemned as the devils of the former, and it was thus that the pagan god became the christian devil. ill spite of this, christianity and witchcraft co-existed peaceably for centuries. in britain, for in

ly confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or eleven priests, a high priest and high priestess. 2 to distinguish between beneficial and harmful magic, it had little effect on the treatment of the witches themselves. from being a joyous religion, witchcraft was changed overnight when, in 1484, pope innocent viii put his seal on e bull.t at condemned witches as heretics for interfering with fertility. from now on terror would invade the life ofanyone suspected of working miracles. in 1486, two members of the inquisition, with the full appro

ut his seal on e bull.t at condemned witches as heretics for interfering with fertility. from now on terror would invade the life ofanyone suspected of working miracles. in 1486, two members of the inquisition, with the full approval of the pope, wrote an ha publis ed the boo malleus male.ficarum, which described in considerable det 11 methods of discovering and punishing witches and ways m which magic could be harmful. the book, which by. 1520 had run to fourteen editions, confirmed popular misconceptions and hostility towards witchcraft and was to influe ce public opinion in europe until after the reformation (protestants were even greater witch-haters than their predecessors. one of the first countries to declare war on witches had been france, where they .were burnt at the stake severa

they were baffled. better to blame the devils they knew than let the public suspect there might be greater devils as yet undreamed of the last person in england to die for being a witch was alice mollard of exeter, who was hanged in 1684. in 1736 the act of james i was repealed. it now became illegal to prosecute for witchcraft, sorcery or enchantment. instead, anyone claiming to be able to work magic by witchcraft could be sent to prison for a year, during which he had to spend a whole day per quarter in the pillory of the nearest market square. the persecutorsand witch-prickers had done their work well. the books of magic, or 'grimoires' as they were called, were seized upon by collectors-many of the witches' closest secrets were discovered in the key of solomon, a copy of which is pres

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ments invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law was made for the wicca, to advise and help in their troubles. the wicca should give due worship to the go

this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic before our eyes, then only will we believe" seeking to cause us to betray the art before them. 139. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 140. resignations 141. it ever be the way with women and with men also, that they ever seek new love. 142. nor should we reprove them for this. 143. but it may be found a di

, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisdom-sight? eight words the wiccan rede fulfill- an it harm none, do what ye will. notes very well known (public domain. wcc has it. published in rhuddlwm gawr's the way. published in an pamphlet called ottawa pagan resources; the pamphlet was organized/written by our very own artos. doubtless many other published sources. l no reason to believe it's part of a "standard" alexandria

hey say it comes from gbg's bos (text b/c version) they say that he derived it from the greater key of solomon, but had dropped the hebrew and other magical names by text b (they were in text a. l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument pr

then, using cord, mark out a circle, and later mark it with point of sword or athame. always renew the circle with sword or athame when about to use, but have it marked so that you always retrace it in same place. remember the circle is a protection, a guard against evil influences, and to prevent power created from dispersing; but the witch, not being evil, may enter and leave freely. but in art magic, it is a barrier against forces raised, and when once in the magus may not leave without great danger. if any great danger is manifested it would be advisable to take refuge in the circle; but ordinarily sword or athame in hand is perfect protection against anything. those who make these tools must be purified, clean and properly prepared. when not in use, all tools and weapons should be put

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

thought. in the department of the mahachohan a large number of masters, in fivefold division, work in connection with the deva evolution, and with the intelligence aspect in man. their divisions follow those of the four minor rays of attribute: 1. the ray of harmony or beauty. 2. the ray of concrete science or knowledge. 3. the ray of devotion or abstract idealism. 4. the ray of ceremonial law or magic, just as the three departmental heads represent the three major rays of: i. will or power. ii. love or wisdom. iii. active intelligence, or adaptability. the four rays or attributes of mind, with the third ray of intelligence, as synthesised by the mahachohan, make up the sumtotal of the fifth principle of mind or manas- 29- initiation, human and solar copyright 1998 lucis trust chart: solar

versy. he is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the masters previously mentioned. he is at present handling the majority of the third ray pupils in- 34- initiation, human and solar copyright 1998 lucis trust the occident in conjunction with the master hilarion. the master r. is upon the seventh ray, that of ceremonial magic or order, and he works largely through esoteric ritual and ceremonial, being vitally interested in the effects, hitherto unrecognised, of the ceremonial of the freemasons, of the various fraternities and of the churches everywhere. he is called in the lodge, usually "the count" and in america and europe acts practically as the general manager for the carrying out of the plans of the executiv

oes to the planetary logos. the sacred words of seven solar systems (of which ours is but one) make up this septenary sound, which vibrates at this time in the cosmic spheres. in these nine statements are very cursorily summed up the major truths anent the creative- 94- initiation, human and solar copyright 1998 lucis trust processes in the solar system. in them lies hidden the secret of the true magic, and in their comprehension will come to the man who has spiritual intuition, purity of life and motive, altruistic intention, and a stern self-control and courage, the power to further the purposes of the ego, who is a conscious collaborator in the work of evolution, and a sharer in part of the plans of the planetary logos of our scheme. they are given in this brief form both to protect the

he threshold in the sirian lodge. finally, according to the ray on which initiation is taken, so very largely depends the subsequent path of service. the day of opportunity. the question might here be asked wherein this information is of value to the student. in illustration of this it would be wise if students would ponder the significance of the coming in of the present ray of ceremonial law or magic. it is the ray that deals with the building forces of nature, that concerns itself with the utilisation of the form intelligently by the life aspect. it is largely the ray of executive work, with the object of building, co-ordinating and producing cohesion in the four lower kingdoms of nature. it is distinguished largely by the energy which manifests itself in ritual, but this word ritual mu

some schools into two parts, higher or abstract mind, and lower or concrete mind. mantrams. verses from the vedas. in the exoteric sense a mantram (or that psychic faculty or power that conveys perception or thought) is the older portion of the vedas, the second part of which is composed of the brahmanas. in esoteric phraseology mantram is the word made flesh, or rendered objective through divine magic. a form of words or syllables rhythmically arranged, so that when sounded certain vibrations are generated. manu. the representative name of the great being who is the ruler, primal progenitor and chief of the human race. it comes from the sanskrit root "man"-to think. manvantara. a period of activity as opposed to a period of rest, without reference to any specific length of cycle. frequent

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

is treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a basic law called the law of periodicity. 1. this law governs all manifestation, whether it is the manifestation of a solar logos through the medium of a solar system, or the manifestation of a human being through the medium of a form. this law controls likewise in all the kingdoms of nature. 2. there are certain other laws in the system which are linked with this one

ise be extended to the fourth cosmic ether, and find its analogy on the buddhic plane. the place, for instance, of violet in the spectrum is of prime importance in connection with the greater cycles, and marks the end of a cycle and the beginning of a new one. the buddhic plane is peculiarly the plane of violet, even though all the colours find their place there; the lord of the ray of ceremonial magic, who embodies the violet ray or hierarchy, has a special relationship to the buddhic plane. it must be borne in mind that each planetary logos works primarily on one of the seven planes; from this we can infer that his influence finds its line of least resistance on some one plane, even though it be exerted on all planes. again, extend the second statement anent the etheric composition of th

fe. their synthetic life is that which is primarily understood when we speak of brahma, that cosmic entity who is the sum-total of logoic active intelligence. for lack of better terms we call them the lords of the four minor rays, who find their synthesis through the third ray of activity. they have been called in an endeavour to express the principles which they embody: 1. the lord of ceremonial magic. 2. the lord of abstract idealism, or devotion. 3. the lord of concrete science. 4. the lord of harmony and art. these four function through the fourth cosmic ether, and have vehicles of buddhic matter. they merge into the greater life of the lord of the third ray of aspect on atmic levels, and these four (with the one synthetic ray, are the totality of manasic energy. they are the life of t

hohan being primarily along this line. consequently the four lesser rays of attribute which are synthesised into the third ray of aspect, adaptability, or active intelligence, are fundamentally concerned, and the future of manas is therefore involved in the growing influence of these four rays: 1. harmony, beauty, art or unity. 2. concrete science or knowledge. 3. abstract idealism. 4. ceremonial magic. 2. development of the human mind. when the future results brought about by the four types of force mentioned above are somewhat realised, and their relationship to the adaptation of matter to spirit (through the building into form, is studied, much of profound significance will be sensed by the student. in the foretelling of mental developments along these four lines and the prophesying of

s clearly in mind. the numbers preceding the names have to do with the sevenfold manifestation, and the numbers succeeding the names concern the fivefold manifestation of brahma. 1. will or power. rays of aspect: 2. love or wisdom. 3. adaptability or active intelligence..1. 4. harmony, beauty or art..2. 5. concrete knowledge or science..3. rays of attribute: 6. abstract idealism..4. 7. ceremonial magic..5. we must now continue with our consideration of the four types of force, emanating from certain- 251- a treatise on cosmic fire copyright 1998 lucis trust great entities, and the future results that may be expected from their effect upon man, remembering ever that these four influences (with their synthesis, the third ray of aspect) sum up, in themselves, the fifth logoic principle of man

ALICE A BAILEY05 THE LIGHT OF THE SOUL

t factor which is not the mind nor any of the sheaths, can transmit to the physical brain unerringly, accurately and without mistake, that which is perceived in the light of the shekinah which streams from the holy of holies into which the man has succeeded in entering. the truth is known and the cause of every form in all the kingdoms of nature stands revealed. this is the revelation of the true magic and the key to the great magical work in which all true yogis and adepts participate. 49. this particular perception is unique and reveals that which the rational mind (using testimony, inference and deduction) cannot reveal. the meaning here might be stated to be that the mind of man in its various aspects and uses can reveal those things which concern objectivity, but only identification w

by the true vidya or knowledge, and as is well-known, in this fourth race on this fourth globe and in the fourth round, the four vidyas and the four noble truths and the four basic elements form the sum total of this knowledge. the four vidyas of the hindu philosophy might be enumerated as follows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its need

stention from incontinence, the yogi becomes a creator on the mental plane through the use of the word and of sounds, and the energy which can be dissipated through the activity of the lower centre is concentrated and transmuted into the great creative work of the magician. this is done through continence, pure living and clean thinking, and not through any perversions of occult truth such as sex magic and the enormities of the sex perversions of various so-called occult schools. the latter are on the black path and do not lead to the portal of initiation. 39. when abstention from avarice is perfected, there comes an understanding of the law of rebirth. this sutra gives in unequivocal terms the great teaching that it is desire for form of some kind which brings the spirit into incarnation

ult method. let us, therefore, deal briefly with our three points. i. the external control of the prana or life currents concerns those breathing exercises and rhythmic practices which bring the physical organs, allied with the etheric centres, into proper condition. these physical organs are themselves never specifically dealt with by the white magician or occultist. they are dealt with in black magic, and consist of the brain, the lungs, the heart, the spleen and the generative organs. the black magician definitely utilizes these physical parts of the body to generate a type of force which is a mixture of etheric force and dense physical energy, to enable him to do certain forms of magical work and also to produce effects on the physical bodies of animals and men. it is the knowledge of

certain developments and knowledge which come to the aspirant when he is ready (having attended to the previous means of yoga) and which give him the ability to tap certain types of forces, energies, or shaktis, to utilize them correctly through the medium of his own centres and to produce effects which come under the descriptive terms, illuminative, purificatory, magnetic, dynamic, psychic, and magic. the motionless control of the life currents is the effect of the proper development of the other two, external and internal control and must be present before the fifth means of yoga, withdrawal or abstraction becomes possible. it simply indicates perfectly balanced synchronization and the- 124- the light of the soul copyright 1998 lucis trust complete unification of the two parts of the ph

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

heir ranks by submitting ourselves to the technique of meditation, to the discipline of right daily living and to the influence of the pure motive of service- 117- from intellect to intuition copyright 1998 lucis trust endnotes 1 carpenter, edward, the art of creation, p. 7. 2 overstreet, h.a, the enduring quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown

ace the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer b

tor and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular teacher's personality but the measure of truth for which he stands, and the student's power to discriminate betwe

so-called) esoteric organisations. the curse of many groups has been the whispered word that "those who know wish "the master says "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you have wisely guarded your books from the reaction accorded to those who claim to be masters, adepts and initiates. my anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i say of truth alone is of moment; the inspiration

rned through experience is at the disposal of the earnest aspirant; and the wideness of the vision which i can impart (owing to my having climbed higher up the mountain than some) is my main contribution. upon these points the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a prel

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

isation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? will you not, with determination and because the world cries out for help, cast away fear and go forward with joy and courage into the future? there has been, behind all the books which i have written, a definite purpose and a planned sequence of teac

it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the

c concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is rare, in

r thinking on these matters, for as we study the psychology of the microcosm and arrive at an understanding of his ray impulses and energies we shall need to see clearly the way we go so that we shall tread the path of selflessness, leading to group awareness, and not the path of individualism, leading eventually and inevitably (as the mind aspect becomes organised) to the left hand path of black magic. those strong souls who consciously and knowingly enter into the realms of spiritual force and take thence that which they need and that which they choose, must work with intelligence, so that there may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them forwa

re are ten "planets of expression (to use the term employed by the ancient rishis, and only seven ray lives are regarded as the builders of the system. the great mystery, which is finally revealed in the higher initiations, is the relation of a ray to a planet. therefore seek not full information at this time. the influence of this sixth lord is now passing out. 7. the lord of ceremonial order or magic is now coming into power and is slowly but surely making his pressure felt. his influence is most potent upon the physical plane, for there is a close numerical interrelation between (for instance) the lord of the seventh ray and the seventh plane, the physical, just as the seventh root race will see complete conformity to and a perfect expression of law and order. this ray of order and its

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

ty to be personal and emphasise personalities, leading to directed, inclusive idealism. steadiness of perception through the expansion of consciousness. reaction to, and sympathy with, the point of view of others. willingness to see the work of other people progress along their chosen lines. the choosing of the middle way. peace and not war. the good of the whole and not the part. ray seven black magic, or the use of magical powers for selfish ends. the power to "sit upon the fence" till the selfish values emerge. disorder and chaos, through misunderstanding of the plan. the wrong use of speech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. leading to

or the use of magical powers for selfish ends. the power to "sit upon the fence" till the selfish values emerge. disorder and chaos, through misunderstanding of the plan. the wrong use of speech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. leading to white magic, the use of soul powers for spiritual ends. the identification of oneself with reality. right order through right magic. power to cooperate with the whole. understanding of the plan. the magical work of interpretation. manifestation of divinity. a close study of the above suggested phrases, showing as they do the wrong and the right major expressions of ray force, will aid the student correc

th into heaven. this the man, who stands before the angel, knows. he grasps the meaning of the painted sign which the angel holds aloft [then follows a phrase which is incapable of translation into modern language. it signifies that complete merging which the mystic endeavours to express in terms of the "marriage in the heavens, and which has been wrongly twisted into the false teaching anent sex magic. this phrase, expressed by a painted symbol, symbolises complete unity between the outer and the inner, the objective and the subjective, between spirit and matter, and between the physical and the essential] the two are one. naught more remains to grasp. the word is manifest. the work is seen complete. the whole is visioned. the magic work is wrought. again the two are one. the plan is serv

constructed, the quality of the life which is expressed at any particular time or in any particular incarnation, the length of the life cycle, and the appearance and disappearance of any of the three form aspects. certain brief paragraphs will suffice to define each of the stages of appropriation. the paragraphs which detail the methods of detachment have been given earlier in a treatise on white magic. ray one. the energy of will or power. the destroyer aspect. souls on this ray are spoken of occultly as "crashing their way into incarnation. they appropriate dynamically that which they require. they brook no hindrance in the satisfactions of their desires. they stand alone in a proud isolation, glorying in their strength, and their ruthlessness. these qualities have to be transmuted into

niques which are here tabulated anent the rays) then some further light can intelligibly be thrown upon the nature of the seven types of electrical phenomena which we call the seven rays. on the path of return and in connection with the process of detachment, which marks the progress of the soul towards release and the ending of the period of appropriation, certain passages in a treatise on white magic give clearly the intended technique. they are as follows, and are found on pages 288 and 289. ray one "let the forces come together. let them mount to the high place, and from that lofty eminence, let the soul look out upon a world destroyed. then let the word go forth 'i still persist" ray two "let all the life be drawn to the centre, and enter thus into the heart of love divine. then from

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ugh conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are found on all the rays. the conflict in a disciple's life is

l, to be a constructive agent in magical work. your rays are, therefore: 1. the ray of the soul the second ray of love-wisdom. 2. the ray of the personality the fourth ray of harmony through conflict. 3. the ray of the mind the fourth ray of harmony through conflict. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic. it will be obvious to you that the major line of force in your equipment, relating you to others and facilitating contact, is the second ray with its subsidiary expression, the fourth ray. this is a definite asset and an opportunity but it also makes possible certain liabilities. these should be offset by a stiffening of all first ray tendencies in order to bring about a needed balancing. i

amazing extent and this again constitutes a definite problem. your rays, therefore, are: 1. the soul or egoic ray the second ray of love-wisdom. 2. the personality ray the fourth ray of harmony through conflict. 3. the ray of the mind the first ray of power or will. 4. the ray of the astral body the second ray of love-wisdom. 5. the ray of the physical body the seventh ray of ceremonial order or magic- 113- discipleship in the new age- volume i copyright 1998 lucis trust i have an idea that the above statement will carry much illumination to you and that it will enable you to make real progress. january 1938 my brother: the past year has seen the many changes which have taken place in the relationship between your soul and your personality. these have now worked through on to the physical

and its natural tendencies (due to ray influence) to think truly about himself. your rays therefore are: 1. the egoic ray the first ray of will or power. 2. the personality ray the fifth ray of concrete knowledge. 3. the ray of the mental body the fifth ray of concrete knowledge. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of ceremonial magic- 240- discipleship in the new age- volume i copyright 1998 lucis trust february 1938 brother of old: this group is nearing the time when it should begin to work with regularity at the problem of dissipating the world glamour. this it will do successfully just in so far as the individual members have freed themselves, or are freeing themselves, from their personal glamours. in these instructi

f energy as the soul 2, 4, 6 a line of least resistance for soul force is found. your physical body is upon the seventh ray. this should give you facile expression of your personality purpose upon the physical plane. therefore, in dealing with yourself, you have the following ray forces to consider: 1. the egoic ray the second ray of love-wisdom. 2. the personality ray the seventh ray of order or magic. 3. the ray of the mental body the fifth ray of concrete science. 4. the ray of the astral body the sixth ray of devotion. 5. the ray of the physical body the seventh ray of order or magic. it is of value to students to study what rays are not represented in the personality equipment. i commend this to your attention and also the implications based upon the fact that the three rays of your t

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

and potencies which are directly changing the current of men's thoughts, which are moulding their ideas, and incidentally altering the face of the earth and the policies of nations. as you know, there are at this time, two minor rays (which are rays of attribute) affecting powerfully the destiny of mankind. these are the sixth ray of abstract devotion or idealism and the seventh ray of ceremonial magic or organisation. the sixth ray began to pass out of manifestation in 1625 after a long period of influence, whilst the seventh ray of ceremonial order began to come into manifestation in 1675. there are three points to be remembered in connection with these two rays and their effects upon the race of men (i am not here dealing with their effects upon the other kingdoms in nature) 1. the sixt

what its major expressions will be, either higher or lower. human reactions have their place and as i have earlier pointed out even the masters themselves do not and cannot foretell what the results of the impacts of force may be nor what may eventuate as a result, though they can frequently determine the probable happenings. if i say to you that the higher expression of the seventh ray is white magic, do you really understand what i mean? i question it. have you any true idea of what is intended by these two words? i doubt it. white magic is realistically the- 22- the destiny of the nations copyright 1998 lucis trust power of the trained worker and executive to bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably patter

e who have passed, or are passing, through the stages of aspirant and disciple, thus learning to serve. psychic unfoldment in the masses parallels the spiritual unfoldment of advanced humanity. this can be seen going on today on a large scale everywhere and it accounts for the tremendous growth of the spiritualistic movement and for the enormous increase in the lower psychic powers. old atlantean magic and the lower psychism are upon us again in the great turning of the wheel of life, but this time good may eventuate, if the world disciples and the spiritually-minded people measure up to their opportunity. today there are many thousands coming under the influence of this law of loving understanding. many in every nation are responding to the broader synthetic brotherly note, but the masses

the russian is driven by his seventh ray soul towards the imposition of an enforced ceremonial of ordered rhythms, leading to an idealised order and a community of interests. because of this and because of the enforced work, some forces are present and active in russia which need most careful handling by the spiritual hierarchy of our planet. these forces working in russia are concerned with the magic of form whereas pure white magic is concerned only with the soul or with the subjective aspect, as it conditions the objective. the "black forces" so called, are nowhere rampant in russia any more than in other parts of the world, but the russian reaction and attitude to enforced rule and order has in it more of the magical seventh ray influence than is the case in other countries; germany a

hly crystallised. the intense individualism of the people can be noted also as a definite part of their seventh ray personality equipment. their spiritual motto "i disperse the clouds" is indicative of the magical work for which spain will eventually be responsible and sooner than is perhaps anticipated, thus balancing in that highly intelligent and individualistic country the field of scientific magic and the magical work of the church of the future. this is a prophecy which lies at present too far ahead to be capable of verification, either in this generation or the next, but it is rooted in national characteristics and the law of probability. we have been considering the rays of the great powers and the two axis powers, germany and italy. but the same methods can be applied to any natio

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

rtaken with due humility and caution, is greatly to be desired at the present time. such action should be recognized as being pioneering experimental ventures. groups of this sort have already appeared in various parts of the world and may well contribute to the success of the work of the new group of world servers. information about this worldwide group of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, i will concisely state the purpose: dharma means duty, or obli

you certain basic concepts and a skeleton outline of the subject as a whole (see the table of contents) today we will begin with our real discussion. as you know, it is not my intention to write a long and ponderous thesis on this subject. the books which will be compiled from the instructions offered to these groups of disciples, will not be heavy treatises as are those on cosmic fire and white magic. they will constitute a series of relatively short volumes, and must therefore be packed with information, and not discursive in style- 27- glamour: a world problem copyright 1998 lucis trust above everything else, my brothers, these instructions must be of a definitely practical value and must leave the student with the realisation that he understands better the subtle world of thought curr

been dispelled, illusion, as it can be understood in the human family, disappears. the man stands free. the illusion of the mental plane can no longer deceive him. his mind is a pure instrument for the reflection of light and of truth. the glamours of the astral plane have no further hold over him, and the astral body itself fades out. you will remember that i hinted to you in a treatise on white magic that the astral body itself was an illusion. it is the definition of the illusory mind upon the mental plane of that which we call the sum total of the desires of the man in incarnation. when illusion and glamour have both been overcome, the astral body fades out in the human consciousness. there is no desire left for the separated self. kama-manas disappears, and man is then regarded as con

he lower pairs of opposites. the glamour of world saviours and teachers. the glamour of the narrow vision. the glamour of fanaticism. ray vii. the glamour of magical work. the glamour of the relation of the opposites. the glamour of the subterranean powers. the glamour of that which brings together. the glamour of the physical body. the glamour of the mysterious and the secret. the glamour of sex magic. the glamour of the emerging manifested forces. i have here enumerated many glamours. but their names are legion, and i have by no means covered the possibilities or the field of glamour. one of the groups with which i have worked had certain characteristics and difficulties, and it might be of value if i mentioned it here. this group had a curious history in relation to other groups, becaus

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ms to the brain of the disciple. in time, and as the result of technical training, the disciple can in this way reach the mind and brains of other disciples. this is an exceedingly interesting stage. it constitutes one of the major rewards of right meditation and involves much true responsibility. you will find more anent this stage of telepathy in my other books, particularly a treatise on white magic*(2) this much that i have outlined here is practically all that concerns man in his own inner individual contacts and work and training. there is, however, a whole range of telepathic contacts which should be noted because they constitute the goal for humanity. 7. telepathic work between a master (the focal point of a group) and the disciple in the world. it is an occult truth that no man is

s formulated in terms of individual belief, prejudice, dogmatism or ideas. i would ask you to study the above few words most carefully. the moment that there is the least tendency on the part of a group, or of an individual in a group, to force an issue, to bring so much mental pressure to bear that an individual or group is helpless under the impact of other minds, you have what is called "black magic" right motive may protect the group from any serious results to themselves, but the effect upon their victim will be definitely serious, rendering him negative, and with a weakened will. the result of all true telepathic work and rightly directed effort to "impress" a subject will be to leave him with a strengthened will to right action, an intensified interior light, an astral body freer fr

pon their way. and thus i stand. and standing thus, revolve and tread this way the ways of men, and know the ways of god. and thus i stand- 113- telepathy and the etheric vehicle copyright 1998 lucis trust endnotes 1: discipleship in the new age, i. page 87. 2: pages 176-180, 415, 427-428, 477-478. 3: a treatise on the seven rays, ii, 113. 4: the light of the soul, page 33. 5: a treatise on white magic, page 320. 6: discipleship in the new age, i, 777. 7: a treatise on the seven rays, ii, 629-751. a treatise on white magic, 398-433. 8: discipleship in the new age, volume ii, section 3. 9: education in the new age and a treatise on the seven rays, volume v. 10: discipleship in the new age, volume ii, section 3. 11: discipleship in the new age, vol. ii. 12: the reappearance of the christ. 13

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

the meaning of the growing light which greets his progress as he climbs upward to the mountain top. the flashes of intuition with which he is becoming familiar change into the blazing and constant light of the soul, irradiating the mind and providing that point of fusion which must ever be the "fusion of the two lights, the greater and the lesser light" to which i referred in a treatise on white magic. the light of the personality and the light of the soul blend. upon this i need not enlarge, as nothing i could say would be more than it now is the theory of initiation. this takes place upon the path of initiation and is called the experience of the mountain top. all are needed the depths, the plains and the mountain top. as you know, sagittarius is one of the four arms of the mutable cros

f the six-pointed stars of evolution and also bring into relation with them three planets which are peculiarly concerned with the expression of the christ consciousness in the world. these three planets are (through the rays of which they are the medium) all to be found upon the first major line of force, the line of will or power and of purpose and visioned goal. 1. uranus. 7th ray of ceremonial magic. god the father. he who relates. the source of duality. he who perceives the end from the beginning. spiritual consciousness. intuition to inspiration- 147- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. venus. 5th ray of mind. god the son. the son of mind. he who includes. egoic consciousness. intellect to intuition. 3. saturn. 3rd ray of intellig

sed point" this applies to both aries and libra the one in a cosmic and creative sense and the other in an individual and progressive evolutionary sense. the following planets and their rays govern the cardinal cross of which libra is one of the points: 1. mars..6th ray..idealism..d. evotion..struggle. 2. mercury..4. th ray..harmony through conflict. 3. uranus..7. th ray..ceremonial order, law or magic. 4. venus..5th ray..concrete knowledge or science. 5. saturn..3rd ray..active intelligence. 6. neptune..6. th ray..idealism..d. evotion..struggle. here we have six planets and five rays of energy and the expression of the two lines of spiritual energy; love-wisdom in two of the rays and planets, and three of the rays and planets upon the first major stream of energy, will or power. you will

soteric monadic ray is non-effective. indirectly, gemini is ruled by the rays transmitting those potencies which, with gemini, constitute the mutable cross. these are the moon, jupiter, mars and pluto. they transmit energies expressive of the fourth, second, sixth and first rays. only one ray is, therefore, lacking where gemini is concerned, and that is the seventh ray of organization, ceremonial magic and ritual. this accounts for the instability and the fluidity of the gemini influence, and is largely responsible for the frequent failure of the gemini person to express the beauty, ideals, etc, which- 215- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust are sensed so that they materialise upon the physical plane. the seventh ray produces fixation up

ght of day in order that man may reach complete union with divinity. man discovers that sex (which has hitherto been a purely physical function, carried on sometimes under the impulse of love) is elevated into its rightful plane as the divine marriage, carried out and consummated upon the levels of soul awareness. it is this great truth which lies beyond the sordid story of sex expression, of sex magic and the distortions of modern tantric magic. humanity has stepped down the symbolism and in its thoughts debased sex to an animal function and failed to lift it up into the realm of symbolic mystery. men have sought through physical expression to produce the inner fusion and harmony which they crave and this cannot be done. sex is but the symbol of an inner duality which must be itself trans

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ric truths could be shouted from the housetops to the general public and unless there was an inner mechanism of spiritual recognition no harm could possibly be done. therefore pledges to secrecy became meaningless. there are no secrets. there is only the presentation of truth and its understanding. there has been a great deal of confusion in the minds of the general public between esotericism and magic. magic is a mode of working on the physical plane relating substance and matter, energy and force in order to create forms through which life can express itself. this work as it deals with elemental forces is dangerous and even the pure in heart need protection. esotericism is in reality the science of- 120- the unfinished autobiography copyright 1998 lucis trust the soul. it concerns the li

m intellect to intuition. from bethlehem to calvary. she has also written one book in collaboration with me, entitled light of the soul; in it i give the english paraphrase of the sanskrit sutras of patanjali and she contributes the commentary, referring to me occasionally for reassurance as to meaning- 139- the unfinished autobiography copyright 1998 lucis trust then followed a treatise on white magic. this was written years ago and as it was written it went out, chapter by chapter, to the senior students of the arcane school as reading matter only. it is the first book ever given out upon the training and control of the astral or emotional body. many occult books have been written on the subject of the physical body and its purification and upon the etheric or vital body. most of them ha

aid of f.b. and certain students of vision and spiritual understanding. she made it a condition that i should have nothing to do with the arcane school and that i should have no control over its policies and curriculum. in this she was wise and right and i fully endorse her position. even my books were not used as textbooks and only during the past three years has one of them, a treatise on white magic, been adapted as a course of study and that at the very earnest request of many students. also, some of the teaching upon the antahkarana (which will appear in a later volume of the treatise on the seven rays) has been used for two years in one section of the fourth degree. the teaching on glamour has been given as some of the reading matter for another section. in the arcane school, no obed

n existence for nearly 25 years and had, in that time, serviced over 20,000 people. its curriculum is progressive; step by step the studies deepen and the meditation work becomes more intensive as the student passes from one degree to another. no teaching is given at any time in the development of the psychic powers; people are not taught to be clairvoyant or clairaudient; no training is given in magic or in the use of magical rituals, and nothing is taught at any stage on sex magic. our whole emphasis is laid upon spiritual living, upon the mental grasp of the occult teaching and upon those rules and processes which will bring about right relations to one's fellowmen, right relation to one's own soul, right relation to the spiritual hierarchy (of which the christ is the supreme head, and

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

use of psychology. 3. through the activity of the soul. i have also stated that the major causes of disease are three in number: they are psychological in nature; they are inherited through group contact; and they are karmic. remember, however, that these are the secondary causes and with the first of these we will now deal. 1. causes arising in the emotional-desire nature in a treatise on white magic, i gave the world for the first time information as to the nature and the control of the astral body. this book is practically the first one ever given out to the public on this theme. much has been given in the past on the subject of the physical body and its care, both by exoteric and esoteric science. much of it is true, and some of it is illusion. it is illusion because it is based on fa

use it is based on false premises. modern esotericists have dealt with the subject of the etheric body, and this too has been partially true and partially false, but it is more generally true- 20- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust from the occult point of view than it is exoterically. i may surprise you here if i tell you that a treatise on white magic is also true as far as it goes, but it is necessarily limited, and because of these limitations it is also partially incorrect. does the above statement astonish you? remember, how can it be entirely true when we consider the limitations of your power to comprehend? it is impossible for me to convey to you the truth, because there exist neither the terminology nor an adequate groundwork of k

-activity. group life. fourth ray ajna s elfishness. i nsanities. m ysticism. harmony. dogmatism. fifth ray. throat lower psychism. wrong metabolism. creativity knowledge. certain cancers. sensitivity. inspiration sixth ray. s olar plexus emotionalism. nervous diseases. a spiration. devotion. gastritis right direction. liver trouble. seventh ray. b ase of the self-interest. h eart diseases. white magic. organisation. s pine pure selfishness. t umors. black magic. please remember in studying this tabulation that it is a generalisation, and only a partial listing of the types of disease which can be the result of the inflow of energy. it is only intended to be suggestive; the complexity of the human equipment and the intricacy of the ray energies are such that no hard and fast rules can be l

ch is the result of ancient evil habits. this is the major cause today and indicates: a. individualisation upon this planet; for those who individualised upon the moon chain are not susceptible to these dangerous characteristics. b. a relatively advanced stage upon the evolutionary path which was achieved by the lemurian egos who succumbed to this desire-satisfaction. c. a consequent study of sex magic, plus a constant insatiable physical and sexual urge- 39- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 2. imitative homosexuality. a number of persons of all classes imitated their betters (if i might use so paradoxical a term) and so developed evil habits in sexual intercourse from which they might otherwise have remained free. this is one of the prev

y, as it seeks to create the new order, with free circulation and with a consequently intended freedom of humanity from the ills and problems of the past. this is of interest to remember, and students would find it helpful at this time, if they want to cooperate intelligently with the happenings of the day, to collect and study all that i have written about the seventh ray of ceremonial order and magic. b. diseases of the nervous system, due to the flow of energy to all parts of the body, directed by either the personality, some aspect of the personal lower self, or by the soul, via the brain, are many and become acute as the disciple nears initiation or becomes an initiate. apart from the- 78- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust physiologic

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e sciences will be regarded eventually as the three major concerns of the educational process and upon them will the emphasis increasingly be placed. we have now laid the ground for a consideration of the three sciences which will dominate the thought of educators in the coming age. the building and the development of the antahkarana, the development of the power to control life and to work white magic through the science of meditation, and also the science of service whereby group control and group relationship are fostered and developed these are the three fundamental sciences which will guide the psychologist and the educator of the future. these will also cause a radical change in the attitude of parents towards their children and in the methods which they employ to train and teach the

ncarnation. there can be no fusion of the opposites of soul and personality apart from the physiological processes of sex, and i say this deliberately, for it is in the relation of the sexes that the element of time enters into the experience of the soul, and the understanding of this will come when the doctrine of reincarnation is properly comprehended and taught universally. it is here that sex magic and the inner tantric teachings have gone so woefully astray, and been centralised upon individual development and the attainment of some experience which is presumed to promote spiritual attainment. the underlying idea, governing all that has been given out on the sex relation heretofore, is twofold in its implications: a. to provide bodies for incarnating souls so that certain destined evo

f service in the future. e. application of the concept of service to our modern educational developments- 102- education in the new age copyright 1998 lucis trust endnotes 1: one of the three major centres through which deity manifests: shamballa, where the will of god is known; hierarchy, where the love of god holds sway; humanity, embodying the intelligence aspect of god. 2: a treatise on white magic, pages 398-433; a treatise on the seven rays, vol. ii (esoteric psychology, pages 629-751- 103- education in the new opcopyright 1998 lucis trust discipleship in the new age- volume ii by alice a. bailey copyright 1955 by lucis trust copyright renewed 1983 by lucis trust dedicated to the master djwhal khul introduction mrs. bailey asked me to write an introduction to the second volume of "di

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

the principle of unanimity. 5. the law of spiritual approach. 6. the principle of essential divinity. if you will study the many books which i have written, you will discover that they have been basically occupied with the rules which govern the ability to do group work which is the work to which the hierarchy is eternally committed. i have given you the rules for disciples in a treatise on white magic, the rules for aspirants in initiation, human and solar, the rules for disciples and initiates in a treatise on the seven rays, volume v. in other volumes you will find the rules for group work; all these rules are, in essence, modes of conduct which, when imposed upon, impressed upon and followed up by an aspirant, will enable him to reach an understanding of spiritual law and of the nature

and trained techniques. d. he is slowly being integrated into the very heart of humanity; this puts him in touch with the heart of the hierarchy and through the hierarchy energies from the heart of the sun can reach him. 5. he indicates a growing sensitivity to all that is spiritually esoteric (forget not that there is an esotericism which is not spiritual, but which is strictly related to black magic; his inner hearing and his eye of vision are rapidly being brought into an occult focus- 265- discipleship in the new age- volume ii copyright 1998 lucis trust these are simply some of the capacities unfolded by the individual aspirant and if you study them with care you will realise that they are of fundamental importance. it is the fusion of all these capacities in group work which enables

to develop an awakened conscience is a symbol. this awakening is brought about by: 1. integration. the coordination of the mechanism. 2. synthesis..the fusion of personality and soul. 3. appropriation..the inflow of energy from the soul into the centres. 4. awakening..the response of the centres to this inflow. you will note the sequence, therefore, of this staged development in the way of white magic- 400- discipleship in the new age- volume ii copyright 1998 lucis trust usually among the ignorant, the centres are first studied objectively, psychic exercises are undertaken in order really to produce feeling in the centres and so make the man conscious of their locality and quality. later an effort is made through meditation to contact the soul. this order is wrong. man should become awar

retically, but that is different from the wisdom which comes from understanding as the result of action. once this fact is grasped, you can begin to use all the forces in your equipment as the implements of loving service. here lies your major technical lesson. your line of least resistance is that of establishing relationship with the end in view of building a form. this is also the line of pure magic and as you know it can be either black or white. there are two modes of creative work: one mode is that which is implemented by seventh ray potency. this builds and creates within matter and within the periphery of the three worlds; it is exceedingly forceful when it is wielded through the medium of a seventh ray personality and a seventh ray physical body, as is the case with you. the other

ou can profit from this, and this is a fact which you must accept. your astral body is first ray in nature and hence the potent hold which glamour has had on you a glamour inherited from three previous lives and rendered one-pointed and powerful in this life through your first ray astral nature. you willed to deal with glamour; you ran, last life, a great risk of wandering on to the path of black magic. your recognition of me and my work and your instantaneous cooperation, completely negated that possibility, but the tendency to glamour remained and still does. your physical body is third ray in type, and this has intensified the worst aspects of that ray, because soul energy (undirected by an illumined mind) at times stimulates it and the glamour can take effect in physical plane activity

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ture and civilisation along this particular line of freedom. again, i repeat, they must do this along with other groups, working along similar lines, either consciously or unconsciously. the second task of this group of disciples is to act as a bridge for forces which are seeking etheric expression and which emanate from soul levels, via the mind. i have earlier pointed out in a treatise on white magic that the astral plane is itself an illusion. when the first task of the groups working with world glamour is accomplished this will be evident. i can give you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the world illusion exists and the astral plane is for you a fact. but this i can say: for the

sk it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there is no problem of responsibility, as fa

art centre..second ray..love-wisdom divine love-wisdom. c onditioning the soul. i nspiring. expressions: buddha and christ. religious. spiritual. permanent. builds. iii. humanity's energy..planetary throat centre..third ray..intellect divine intelligence. conditioning the mind. creative. expression: many people today. e ducational. iv. the jewish force..planetary solar plexus..seventh ray aspect..magic temporary c onditioning world emotion o f third ray. m oney producing separation. sensitivity. v. t he materialistic forces..planetary sacral centre f ifth ray aspect..mind the matter aspect. c onditioning substance. of first ray. generation. seed groups are in process of being "esoterically anchored" in the field of the world, having in them those who can respond to the subtler forces and w

and enjoys but which he does not understand in any way. great and beautiful cities, full of temples and great buildings (of which the chaldean and babylonian remains are the degenerate remnants, and the modern skyscraper the child) were everywhere to be found. most of our modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a very high order; these were not the result however of man's achievement but gifts from the hierarchy, developed or constructed under a wise guidance. there was command of air and water because the guides of the race knew how to control and master the forces of nature and of the elements, but none of it was

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

ny given teaching are compared with that given by me, it will appear to be of a later date than mine. i say this with no possible interest in any controversy among occult groups or the interested public, but as a simple statement of fact and as a protection to this particular work of the hierarchy. i would remind you that the instructions given by me as, for instance, those in a treatise on white magic and a treatise on the seven rays were given sequentially over a period of years, antedating the publishing of the books. the same time factor prevailed in the publishing of the earlier books. all my books were written over a long period of years, prior to publishing. all that appears of the same type of information over other signatures harks back to these books. even if denied by their writ

e. this final dual activity is registered by the initiate of the highest degrees when he undergoes the eighth and ninth initiations; the other seven initiations are governed by the seven rays- 219- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust you have, therefore: initiation 1. birth sacral centre 7th ray physical plane beginnings relationship sex magic initiation 2. baptism solar plexus centre 6th ray astral plane dedication glamour devotion initiation 3. transfiguration ajna centre 5th ray mental plane integration direction science initiation 4. renunciation heart centre 4th ray buddhic plane crucifixion sacrifice harmony initiation 5. revelation base of spine 1st ray atmic plane emergence will purpose initiation 6. decision throat centre

s coming from pisces during the last two thousand years are now being rapidly superseded by energies coming from aquarius. these result in major changes in the life of the planetary logos and potently affect his body of manifestation through the medium of his three major centres: shamballa, the hierarchy and humanity. 3. the increasingly dominant activity of the seventh ray of order or ceremonial magic, as it is somewhat erroneously called. this ray is now coming into manifestation and is in close cooperation with the two above factors; it produces also the lessening of the power of the sixth ray of idealism. this has had a long cycle and has greatly hastened the evolutionary process; it demonstrates its effective work in the emergence today of the great world ideologies. i am necessarily

the rays and the initiations copyright 1998 lucis trust rays, and thus refresh the memory of the neophyte: rays of aspect: 1. the ray of power, will or purpose 2. the ray of love-wisdom 3. the ray of active creative intelligence rays of attribute: 4. the ray of harmony through conflict 5. the ray of concrete science or knowledge 6. the ray of idealism or devotion 7. the ray of order or ceremonial magic it is contact with the energy of the third ray of active intelligence or (as it is sometimes called) the "acute energy of divine mental perception" which admits the consciousness of the initiate into the "secrets of the mind of god. it is the four rays of attribute which, in the evolutionary cycle, condition his character (or apparatus of contact) and evoke his essential quality. the three r

nality of the planetary logos will demonstrate living purpose within the ring-pass-not of the three lower cosmic planes. with these abstruse ideas we need not concern ourselves. let us study the energy conditions wherein the initiate proceeds from one initiation to another until he stands at the portal of revelation. initiation i. the birth at bethlehem. ray vii. the energy of order or ceremonial magic. first of all, let us consider the type of energy which the seventh ray expresses and wherein lies its potency and efficacy, from the angle of the initiation. as we study these initiations and their conditioning rays, we will divide our ideas into three parts: 1. the type of energy and its quality in relation to the processes of the particular initiation with which it is associated. 2. its e

ALICE BAILEY THE LABOURS OF HERCULES

the erymanthian boar the myth prologue reflections of a libran the rulers of libra and its opposite sign the constellations and stars some highlights from the lecture by alice bailey labor viii destroying the lernaean hydra the myth introduction psychological analysis of the myth the nine heads of the hydra fighting the hydra: modern version applications to life what is death scorpio, the sign of magic the constellations and the stars labor ix killing the stymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in c

-gratification, disease, and over-population will die out in the world. matter will no longer be prostituted to selfish desire, and the relation between the sexes will be governed by understanding of divine purpose and skill-in-action. two points of view are equally wrong: in the one case we have practices taught which lead eventually to sexual orgies. these have been dignified by the name of sex magic, and in the sexual orgasm, deliberately induced, a man is led to believe that the physical sex act is his highest point of spiritual opportunity and that, at such a moment, he can touch, if he will, the kingdom of heaven. the other attitude, which makes marriage and all expression of the sex life a sin for a disciple and which says that a man cannot be pure in the truly spiritual aspect if h

we are going to die to an old emotion. it has passed away "death. some crystallized, long-held ideas, dogmas, that have governed our activities until now have simply come to an end and we wonder how we could possibly have thought as we did. that line of thought has died. it is valuable to get the big picture and learn to interpret it in the various aspects of the personality. scorpio, the sign of magic magic does not mean doing curious things: true magic is the expression of the soul through the medium of the form. black magic is the use of form in order to gain what we want for the form. black magic is unadulterated selfishness. white magic is use of the soul for purposes of human uplift, utilizing the personality. why is scorpio the sign of magic? an ancient book says "virgo is the witch

AN INTRO TO STUDY OF THE KABALAH

everal worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequently formed the basis of mediaeval magic. for those who do not wish to read any kabalistic work as a whole, but rather to glean a general view of this philosophy, there are now three standard works; two are in english; one by dr. c. ginsburg, 1865, a formal and concise r sum of the doctrines; the other, an excellent book "the doc

w h, heh, was deemed of a fertile type, and so the letter h was added to abram, and the yod i, converted into an h of the name sarai. in the very old "sepher yetzirah" is found the allocation of letters to the planets; from this origin arose a system of designing talismans written on parchment or engraved on brass or gems: as each planet had a letter and a number, in regard to each was allotted a magic square of lesser squares; thus for jupiter 4 was the number and daleth the letter, and the magic square of jupiter had 16 smaller squares within it; in each a number 1 to 16, and so each line added up to 34 and the total of numbers was 136. every talisman duly formed bore at least one god name to sanctify it: notable names were ih, jah; alh, eloah; then ihvh; then the notable 42 lettered nam

vicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot pack of cards; these cards have been much used for purposes of divination. the gipsies of southern europe use these cards for fortune-telling. the french author court de gebelin (1773-1782) declared that these trump cards as mystical emblems were derived from the magic of ancient egypt. occult science allots each card to a number, a letter and a natural object or force,-the planets, zodiacal signs, elements, etc "the sanctum regnum of the tarot trumps" edited by myself can be consulted. dr. encausse of paris, who writes under the pseudonym of "papus" has also a work relating to the tarots and gives a kabalistic attribution of the trump cards which rosicruc

ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting the kabalah with astrology (w. gorn old has recently published a volume called "kabalistic astrology) to each sephira were allotted in briah an especial archangel, and in yetzirah an army of angels; these connect the kabalah with talismanic magic. there is also a close relation between the old kabalistic theology and alchymy; each sephira of assiah becomes the allegoric emblem of one of the metals: and there is a special rabbinic volume named "asch metzareph" entirely concerned with alchymy; its name in english meaning is "cleansing fires (my english translation can be obtained) a. e. waite in his work on the kabalah states that rabb

ANATHEMA OF ZOS

elf-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary! ye are insufficient to live alone, not yet mature enough to sin against the law and still desire women. other than damnation i know no magic to satisfy your wishes; for ye believe one thing, desire another, speak unlike, act differently and obtain the living value. assuredly inclination towards new faculties springs from this bastardy! social only to the truths convenient to your courage, yet again beasts shall be planted. shall i speak of that unique intensity without form? know ye the ecstasy within? the pleasure between ego an

ARADIA GOSPEL OF THE WITCHES

altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them described in my etrusco-romanremains. 21 the sun set and uprose the yellow moon:the devils in the moon for mischief; theywho called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twe

of a very ugly old woman in themost modern costume of shawl and mob-cap with ribbons. she is holding an ordinary candlestick. itis quite the ideal of a common fortune-teller, and it is probable that the words maga circesuggestednothing more or less than such a person to him who made up the book. that of medea is, howev-er, quite correct, even artistic, representing the sorceress as conjuring the magic bath, and wasprobably taken from some work on mythology. it is ever so in italy, where the most grotesque andmodern conceptions of classic subjects are mingled with much that is accurate and beautiful ofwhich indeed this work supplies many examples. page 75 n r r r r r then will weenter in a great hall where thou wilt see many beautiful ladies who will try to fascinatethee; but let thy answe

. there are literary men among the pariahs of india; there were probably many among theminions of the moon, or nocturnal worshippers ofdiana. in fact, i am not without hope that researchmay yet reveal in the writings of some long-forgotten heretic or mystic of the dark ages the parallelof many passages in this text, if not the whole of it. page 66 when illumination or illumin-ism, in company with magic and mysticism, and a resolve to regener-ate society according to extreme free thought, inspired the t emplars to the hope that they wouldmaster the church and the world, the equality of woman, derived from the cairene traditions, againreceived attention. and it may be observed that during the middle ages, and even so late as theintense excitements which inspired the french huguenots, the jan

thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refu

s at limit-less will or power.of the ancient belief in the virtues of a perforated stone i need not speak. but it is to be remarkedthat in the invocation the witch goes forth in the earliest morning to seekfor verbena or verbain. theancient persian magi, or rather their daughters, worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the lights, nakedness, and the orgie, were regarded as symbolical of the bodybeing laid in the ground, the grain being planted, or of entering into darkness and death, to berevived in new forms, or regeneration and light. it was the laying aside of daily life. page

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

sed by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there were other persons who were neither in the school of a rather cheap infidelity nor in that of common superstition, but who looked seriously for light t

dge perpetuated in the east from the days of noah and the flood (2) that which lay behind, as already mentioned, the talismanic attraction exercised on masonic minds in the eighteenth century by the name of knights templar, because the church had accused them. they had learned strange things in the east: for some it corresponded to the view of ramsay, for others to occult knowledge on the side of magic, and for the chapter of clermont to alchemy. the collapse of the strict observance was not so much because it could not produce its hypothetical unknown superiors, but because it could not exhibit one shred or vestige of the desired secret knowledge. i have now accounted at length for that which antecedes the present english military and religious order of the temple and holy sepulchre, so f

BALANCE J

ngs and i could not believe my eyes. until then i had only been aware of his name and had been conscious of seeing the recurring and haunting image of pan, which was actually a section of the late pastel called the vampires are coming. this image was widely used in the seventies on several occult type book jackets and was a key figure in the promotion of the eclectic magazine series man, myth and magic. here were a clutch of excitingly vivid and dynamically coloured originals. my mouth went dry, my head reeled and i was shocked into a state of genuine awe. these were the real thing. i remember a dual self-portrait in which the two facing heads of spare seemed to be locked into some perpetual argument. there was an eerie study of a transported medium, her eyes neither open nor closed, and t

-induced art of the 60 s and 70 s. yet again he is attuned to the social pre-echo of the entire psychedelic movement. his artist shaman antennae were feeling their way ahead of time through the colonization of entire psychic geographies. again he reaches for a pure art of becoming entirely sensation. spare was to write at the end of one of his books, if you cannot understand this primal script of magic swallow the whole damn book. i cannot endorse this most epicurean approach for the viewers of the pictures in this exhibition, as most are very kindly loaned. that really would be a feast for the super- sensualists. but it is an excellent idea to take one s time to savour the atmospheres that the pictures exude, and to take in the strange nourishment that they provide upon careful examinatio

BALANONES TEMPLE OF SET FAQ

austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 in

eous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref

temple's degree system in the ref document. 2.3 satanism is the temple of set a satanic organization? the temple of set as an organization was founded in 1975 by dr. michael aquino, in san francisco. its initial membership came from the church of satan (that infamous "satanic" organization of the carny anton lavey, composed of cos members who felt there was something real and important about the magic they were exploring, and felt that anton lavey's antics of that year were in contradiction to their own experiences. the temple of set has grown a lot in scope and maturity in those twenty years. because of this history, and because of the many antinomian pursuits followed by setians, many people will call the temple of set "satanic" many setians do, too, but not all "satan" is a name given

e is some disagreement on this issue, primarily i believe because people use different definitions for dogma. for example, in reviewing a draft of this faq, magus don webb, the high priest, suggested i erred in my statement above: dw> actually the temple of set does have dogma: dw> 1. being and becoming are good. dw> 2. being and becoming can be enhanced by consciously chosen activities including magic. dw> 3. the temple of set, if properly maintained and used as a tool can be used to obtain being and becoming. dw> that's about it> 3.0 religion 3.1 the temple of set as a religion is the temple of set a religion? yes, although belief in the religion is not required of i* or ii* members. see the ref document for some discussion why i consider the temple of set to be a religion* fr. ignatius

high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 3.3 the gift of set the gift of set means so many different things depending upon whom you speak to. to some it's the gift of intelligence, to some it's consciousness, to some it's the ability to step back from the current moment/place to see/think about what's happening. to some it's the ability to work (or at least conceive of) magic. etc. the gift of set is whatever happens to separate us (those with potential) from animals (those without quite as much potential, which is one of the grey areas that haven't been clarified very well (some of us not seeing very much difference between humans and "higher" animals. there is more discussion of the gift of set in the ref document> 4.0 magic 4.1 black magic what is black magic?

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

beings is necessary. thus, an important aspect of tsiu marpo s ritual is this amending. according to beyer s scheme of definitions, these ritual programs fall mainly under his ritual type 3, ritual function. such function deals mainly with evocations and offerings towards various deities. in contrast to this, his other ritual types include general function, regarding semiritualized activities of magic power, soteriological function, regarding the acquisition of power and understanding toward enlightenment, and magical function, regarding the construction through ritual of magical objects, such as amulets of protection.146 these designations are not absolute nor are they mutually inclusive, and many rituals include elements of more than one type. indeed, these rituals of offering and invoc

ag) that allegedly contains a great deal of power. at the time of de nebesky-wojkowitz s writing, the mask was kept in the g nkhang of the jokwukhang at samy .215 the sacred mask is described as being the face of a fierce demon with three eyes and a wide open mouth. it consists of leather or, in some accounts, strips of cloth, though popular legend claims that it was made of coagulated blood. its magic powers are said to make the mask appear alive; its eyes roll and drops of blood appear on its surface. de nebesky-wojkowitz mentions a belief by some tibetans that the mask is actually only a fifteenth-century replica of the original.216 currently, it is not known if the mask still exists, given the destruction sustained by the jokwukhang during the cultural revolution.217 de nebesky-wojkowi

greater understanding of protector deity cults in tibet, as well as their popular growth through history and their use in politics. dan martin s research also shows that pehar has some degree of involvement in eleventh- and twelfth-century lay religious movements, discussing specifically a group of popular lay practitioners called "the four children of pehar" these figures were known to practice magic and subvert the buddhist teachings; some were speculated to be incarnations of various demonic deities. as martin explains, the identities of these figures are, in most instances, obscured by the excessively negative nature of the accounts that discuss them, which were primarily written by buddhist apologists. despite the excessive discussion of pehar, with whom these individuals are associa

e the approach and accomplishment together, and during the night only perform the accomplishment; one should designate and summon the life-force mantra [during the day] finish the blood [which is] concentrated for nine or seven388 days after slaughter [during the night] finish the arrow [which] cuts389 the essence390 of the elements. having finished those, throw the charmed substances, blood, and magic weapons; carry the effigy of the might demon form to the three highest.391 then, as for the stages of the signs; a guardian king and a horseman [endowed with] pierced leather and clanging symbols arrive at the top of a red rock as the sun392 and moon393 rise [309] blue wolves wander; these should be known as the signs394 of gods and men. wild beasts that are led into battle roam the distant

9 assistance. 420 as that which is manifest. 421 "speech of all the victorious ones" epithet of buddhas. 163 amith.ba, and dorj ch (rdo rje chos)423 are emanations of avalokite.vara. hr. the body of magnificent deeds pays homage and praises the laughing horse speech of tamdrin" having expounded thus, all thought abides in reality itself [312] regarding the subject of this tantra itself, offer the magic syllables of the..kin. and curse the guardians of the doctrine. having done so, treat the seven haughty riders as your support. this is the seventh chapter, which is transmitted from the heart center tantra of the god of the violence demons, the might demon butcher, the razored one. colophon (312.2-312.3) thus ends the conceptualization of the might demon lineage of the king of the violence

BLACK SERPENT1

ionist society, mainline and liberal christian churches would be prohibited from holding services or proselytizing. all non-religious groups would also be prohibited from such. perhaps you might be able to worship the demons inside the privacy of your own home, but if you even breathe a word of it outside your home, you would be tried for idolatry and put to death. likewise for committing acts of magic, homo/bisexuality, adultery, sodomy, prostitution, or even pre-marital sex (and of course, one can only imagine what kinds of breaches in privacy a dominionist society would entertain to "protect the moral fiber" of its subjects) even today, i have known a preacher here in texas who has publicly advocated the execution of wiccans for teaching "false religion" the dominionist strategy is rath

you want to join a sect and what you expect to gain from the experience. sects resemble nothing like the mysterious satanic cults you might see on tv or in the movies. so if you are really seeking something straight from your favorite horror film, you probably won t find it. it s a fact of life. there are many wrong reasons to seek sect membership. if you are seeking sex, drugs, a partner, power, magic secrets, or evil it is unlikely you are ready to join a sect. most sects frown on this mentality in its potential members because they are not sex clubs, most are drug free, and many frown on the member who is always putting the makes on members of the opposite sex. additionally, belonging to any religious organization has nothing to do with being powerful, teaching magic secrets, or being e

BLAVATSKY H P ANTHROPOGENESIS

. it is symbolised generally by the dragon and the serpent- the dragon of good and the serpent of evil, represented on earth by[[footnote(s* for a clearer explanation of the origins, as contained in the esotericism of the bhagavad gita, see the notes thereon published in the "theosophist" for february, march and june, 1887, madras[[vol. 2, page] 26 the secret doctrine. the right and the left-hand magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the

inkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head of lemminkainen. but the hero, quick recalling, speaks the master words of knowledge, words that came from distant ages, words his ancestors had taught him (d) in china the men of fohi (or the "heavenly man) are called

and forked below, representing roughly the limbs of a man, the body and even a head. its magical and mysterious properties have been proclaimed in fable and play from the most archaic ages. from rachel and leah, who indulged in witchcraft with them, down to shakespeare, who speaks of shrieking "like mandrakes torn out of the earth that living mortals, hearing them, run mad- the mandragora was the magic plant par excellence. these roots, without any stalk, and with large leaves growing out of the head of the root, like a gigantic crop of hair, present little similitude to man when found in spain, italy, asia minor, or syria. but on the isle of candia, and in karamania near the city of adan, they have a wonderfully human form; being very highly prized as amulets. they are also worn by women

ersal ether which contains in itself every element, take place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. the occult powers of plants, animals, and minerals magically sympathize with the' superior natures' and the divine soul of man is in perfect intelligence with these 'inferior' ones. but during the barren periods, the latter lose their magic sympathy, and the spiritual sight of the majority of mankind is so blinded as to lose every notion of the superior powers of its own divine spirit. we are in a barren period: the eighteenth century, during which the malignant fever of scepticism broke out so irrepressibly, has entailed unbelief as an hereditary disease upon the nineteenth. the divine intellect is veiled in man; his animal br

e genesis is as unknown to that science as is that of the all-deity itself. the svastica is found heading the religious symbols of every old nation. it is the "worker's hammer" in the chaldean book of numbers, the "hammer" just referred to in the "book of concealed mystery (ch. i, 1, 2, 3, 4, etc "which striketh sparks from the flint (space, those sparks becoming worlds. it is "thor's hammer" the magic weapon forged by the dwarfs against the giants, or the pre-cosmic titanic forces of nature, which rebel and, while alive in the region of matter, will not be subdued by the gods, the agents of universal harmony, but have first to be destroyed. this is why the world is formed out of the relics of the murdered ymir. the svastica is the miolnir, the "storm-hammer; and therefore it is said that

BLAVATSKY H P COSMOGENESIS

vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of know

ry. but it is not so; for, as now ascertained, most of them contained the true keys to works still extant, and entirely incomprehensible, for the greater portion of their readers, without those additional volumes of commentaries and explanations. such are, for instance, the works of lao-tse, the predecessor of confucius* he is said to have written 930 books on ethics and religions, and seventy on magic, one thousand in all. his great work, however, the heart of his doctrine, the "tao-te-king" or the sacred scriptures of the taosse, has in it, as stanislas julien shows, only "about 5,000 words (tao-te-king, p. xxvii, hardly a dozen of pages, yet professor max muller finds that "the text is unintelligible without commentaries, so that mr. julien had to consult more than sixty commentators fo

es ago by the shifting sands of the deserts. the same tradition exists on the lob-nor and in the oasis of kerya. the traces of such civilization, and these and like traditions, give us the right to credit other legendary lore warranted by well educated and learned natives of india and mongolia, when they speak of immense libraries reclaimed from the sand, together with various reliques of ancient magic lore, which have all been safely stowed away. to recapitulate. the secret doctrine was the universally diffused religion of the ancient and prehistoric world. proofs of its diffusion, authentic records of its history, a complete chain of documents, showing its character and presence in every land, together with the teaching of all its great adepts, exist to this day in the secret crypts of l

will find all this in volume iii. of this work. in that volume a brief recapitulation will be made of all the principal adepts known to history, and the downfall of the mysteries will be described; after which began the disappearance and final and systematic elimination from the memory of men of the real nature of initiation and the sacred science. from that time its teachings became occult, and magic sailed but too often under the venerable but frequently misleading name of hermetic philosophy. as real occultism had been prevalent among the mystics during the centuries that preceded our era, so magic, or rather sorcery, with its occult arts, followed the beginning of christianity. however great and zealous the fanatical efforts, during those early centuries, to obliterate every trace of

points (horns) turned heavenward, a position every[[footnote(s* see that suggestive work "the source of measures" where the author explains the real meaning of the word "sacr" from which "sacred "sacrament" are derived, which have now become synonyms of "holiness" though purely phallic[[vol. 1, page] 6 the secret doctrine. occultist will recognise as one of the "left-hand" and used in ceremonial magic* it is hoped that during the perusal of this work the erroneous ideas of the public in general with regard to pantheism will be modified. it is wrong and unjust to regard the buddhists and advaitee occultists as atheists. if not all of them philosophers, they are, at any rate, all logicians, their objections and arguments being based on strict reasoning. indeed, if the parabrahmam of the hin

BLUE EQUINOX

ics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious accoun

path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte-fouqu. valuable as an account of elementals. black magic, by marjorie bowen. an intensely interesting story of sorcery. le peau de chagrin, by honor de balzac. a magnificent magical allegory. number nineteen, by edgar jepson. an excellent tale of modern magic. dracula, by bram stoker. valuable for its accounts of legends concerning vampires. scientific romances, by h. hinton. valuable as an introduction to the study of the fourth dimension. alice

felt the idalian. between my soul and all it knowledge of the universe of light and love, thought, being, nature, time and space, the mother.s heart, the father.s face, all that was agony or bliss, stretched an infinite abyss. all that behind me! but my soul, with no star left to point the pole, witless and banned of grace or goal, beggared of all its wealth, bereft of all its images, unweft its magic web, its tools all broken, its name forgot, its word unspoken, the equinox 190 widowed of its undying lord, its bowl of silver broke, its cord of gold unloosed, its shining ladders thrown down, its ears more deaf than adders, its window blind, its music stopped, from its place in heaven dropped, from its starry throne was hurled beyond the pillars of the world. borne from the byss of light t

s birth. the siddhis of perfection may loom far, far away; but the first step is taken, the stream is entered, and he may gain the eye-sight of the mountain eagle, the hearing of the timid doe. it seems rather a bold assertion that srotapatti is so easily attained, and 1 know of no canonical buddhist authority for this statement (a srotapatti becomes an arahat in seven more incarnations .siddhis..magic powers) 57. tell him, o aspirant, that true devotion may bring him back the knowledge, that knowledge which was his in former births. the deva-sight and deva-hearing are not obtained in one short birth. the promise in this verse is less difficult to believe. by true devotion is meant a devotion which does not depend upon its object. the highest kind of love asks for no return. it is however

his man is also called a black magician, and a great deal of confusion has arisen in connection with this phrase. even the author, to judge by the note, seems to confuse the matter. red caps and yellow gaps alike are in general altogether beneath the stage of which we have been speaking. and from the point of view of the master of the temple, there is very little to choose between white and black magic as ordinarily understood by the man in the street, who distinguishes between them according as they are helpful or hurtful to himself. if the magician cures his headache, or gives him a good tip on the stock exchange, he is a white magician. if he suspects him of causing illness and the like, he is black. to the master of the temple either proceeding appears blind and stupid. in the lower st

BOOK OF ENOCH

reat-grandfather enoch came, stood by me, and said to me "why did you cry out to me, with such bitter crying and weeping? 65.6 and a command has gone out from the lord against those who dwell upon the dry ground that this must be their end. for they have learnt all the secrets of the angels, and all the wrongdoings of the satans, and all their secret power, and all the power of those who practice magic arts, and the power of enchantments, and the power of those who cast molten images for all the earth. 65.7] and further, how silver is produced from the dust of the earth and how soft metal occurs on the earth. 65.8] for lead and tin are not produced from the earth, like the former; there is a spring which produces them, and an angel who stands in it, and that angel distributes them" 65.9] a

BOOK OF BLACK SERPENT

and may be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circu

BOOK OF DOOM

rstellaris copyright by frater algolis, pontifex maximus ordinis caputis medusae. all rights reserved. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you dare to violate this copyright or the copyright of any other o.a.i. or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magical trap, staffed by the spirits of hell, is wi

BOOK OF PLEASURE

truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self

hels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting

healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain

l and exceedingly amiable: where is the necessity of other means? like the drink to the drunkard everything should be sacrificed for it. this self-love is now declared by me the means of evolving millions of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. the complete ritual and doctrine of magic the book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification*(1, nor rit

formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification*(1, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh by direction, without capitalization, bearing fruit many times. know deliberation, over consciousness and concentration to be its resistance and sycophancy, the ultimate acquirement of idiotcy. whether for his own pleasure or power, the fulfilment of desire is his purpose, he would terminate this by m

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

coven, near christchurch, just before the start of the second world war. he was excited by what he found. he had spent a lifetime in the study of religio-magick and now was a part of it. he wanted to rush out and tell everyone. but he was not allowed to. finally though, after much pleading, he was allowed to present some of the true witch beliefs and practices by weaiving them into a novel: high magic's aid, published in 1949. it took five more years for him to persuade the coven to let him do the factual treatment. complementing witchcraft today, his third book was published in 1959, titled the meaning of witchcraft. from his lifetime study of religion and magick, gardner felt that what he found as the remains of witchcraft was incomplete and, in places, inaccurate. for millenia the old

feeling of witchcraft? examine your impressions, preconceptions, biases, etc. how have your reactions changed regarding witchcraft throughout your life? 2. there are many different denominations of witchcraft (information is found on these in appendix a. based on what you know at this point, which denomination do you think you'd like to practice, and why? 3. the earliest conceptions of primitive magic dealt with sympathetic magic. how can sympathetic magic help you today? in what ways can you foresee using it? list some possibilities. make a tape recording outlining the principles of witchcraft which you intend to adhere to. keep the tape for future use for recording favorite rituals on. speaking out loud helps to consolidate beliefs, and make them clearer to you. lesson two beliefs deiti

are ready for the consecration. knife every witch has a personal knife. in many traditions this is called an athame (pronounced "a-tham-ay. in the scottish tradition it is a yag-dirk and in the saxon a seax("see-ax. the knife usually has a steel, double-edged blade, though one exception is in the frosts' tradition, where it is a single-edged brass knife. it might be worth quoting from anglo-saxon magic by dr. g. storms (gordon press, ny 1974, an annotated translation of various ancient anglo-saxon manuscripts "iron manifestly takes its power from the fact that the material was better and scarcer than wood or stone for making tools, and secondly from the mysterious way in which it was originally found: in meteoric stones. it needed a specialist and a skilled laborer to obtain the iron from

diac as we know it is a combined invention of the egyptians and babylonians. above: an ancient egyptian map of the sky, the 'zodiac ofdenderah. astrology originally developed in mesopotamia and was more concerned with kings and peoples than with the destinies of individuals; above: a tablet giving astrological forecasts in cuneiform writing, derived from observations of the moon. from "man, myth& magic" york, would have the s.t. 10 hours 35 mins 54 sees (4:45 pm at g.m.t. the acceleration on interval would be 10 times 4 (hours after noon) seconds. the s.t. for the moment of birth would then be: the next step would then be to convert this gmt-st to new york-st by conversion of the degrees and minutes of longitude into minutes and seconds of time. this can be done by simply multiplying by fo

line to run a transistor radio! why take the risk when a simple little battery will do the job just as well and without the danger? the magick i will deal with in this book, although quite as effective as any other, is safe. you cannot get hurt. but what, exactly, is "magick? it is one of those words that have different connotations for different people. first of all i am not talking about stage "magic" conjuring, or prestidigitation. pulling rabbits out of hats and sawing young ladies in half is pure illusion. indeed, to differentiate between this and other true magick, that of witchcraft and the occult world is spelled with a final "k" magick the old spelling. magick 155 never do magick "just to see if it works" it probably won't or just to prove to someone that it does. do it only when

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

l letter of ben the son and the sign of hearing? this thy body, o child of earth and sky, is truly the heavenly vision of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10

hat: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic powers of childhood when we could span dimensions as easily as jumping across a puddle. we can increase our persona

dren, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it is right to do so' i believe that it is essential to include that phrase in all binding magic rituals. my friend lilian, a white witch and healer, used to wrap the perpetrators of crimes in a mantle of pink and visualise them in a sea of tranquillity so that they might be diverted from a destructive course of action. however, i usually cast a protective barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, ha

[insert pic p046- setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditional magic and play a part even in informal rituals. a round altar, the shape of the sacred circle, works especially well. if you do not have a suitable piece of furniture, a piece of uncut stone or unpolished wood, such as hazel, ash, rowan or oak supported on stones or bricks will do. ensure that it is high enough, so that you are not constantly stooping. in good weather, if you have a sheltered priv

f the circle and you stand to the south, facing north. the central position of the altar/circle represents the realm of spirit, or akasha. akasha is the name given to the fifth element formed by the combination of the four ancient elements of earth, fire, air and water that were considered in classical times to be the components of all life and matter. it is greater than the other four. in formal magic, artefacts and lighted candles are kept on an altar but this is not vital. it is quite possible, even if you are using a communal room in an apartment or house, to leave your altar partly prepared, although items such as salt and water are best added immediately before a ritual so they will be fresh. a garden altar can be set with an outdoor candle or torch and stone figurines, perhaps shade

CHAOS MAGICK AND LUCIFERISM

michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, w

ook of pleasure sigils may be constructed through several methods as the following; letter manipulations, from arabic, greek or otherwise. paintings and other abstractions of sight through art. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as exterior while begi

re as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to un

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

d. like herself, it embodies the spirits of the "old souls" those enslaved africans who touched down more than a century earlier on the backwater jetty known as ibo landing. offering the hand to her kin, nana calls them to pay homage before embarking on their journey. she believes that their collective memory.and the power of her charm.will sustain them as conclusion 151 notes 157 index 209 black magic page 3 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 facing page illustration: advertisement from an eighteenth-century newspaper for an escaped slave, described as "a fortuneteller and conjurer" hall's wilmington gazette (north carolina, october 1798\ 2\ they enter into a new and uncertain future beyond the shores of these sea islands.[1] what

ew=print 7/14/2006 facing page illustration: advertisement from an eighteenth-century newspaper for an escaped slave, described as "a fortuneteller and conjurer" hall's wilmington gazette (north carolina, october 1798\ 2\ they enter into a new and uncertain future beyond the shores of these sea islands.[1] what is extraordinary about this moment in the film is its seamless joining of religion and magic in one powerful object. as an enduring reminder of the world to which she and her people belong, nana peazant has created this charm for her family's protection, even as some of the most destructive forces that they face have emerged from their own conflicts. in its composition, the charm consolidates some of the most significant icons of african american spirituality: the bible, a token of

memory. it is also a story of the cultural and spiritual resources to which a people might turn when they are in need. i suggest that daughters might be read as an allegory of the religious sojourn of blacks in america, with nana's charm as a metaphor for a legacy that some have chosen to preserve, and others to reject. rather than dismissing the hand as an object of superstition, i want to black magic page 4 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 argue for its deeper significance, as a symbol of the survival of a kind of magical spirituality in the african american experience. this book is about the creations that black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refers to t

tice can enclose identical experiences. christianity may presume a person's acceptance of a kind of supernaturalism, as a religion that calls upon god, jesus, and the holy ghost to directly intervene, when petitioned, in the life of the believer. individuals may utilize the rhetoric of miracle to characterize this kind of spiritual efficacy, or they may adopt a lexicon that is associated with\ 3\ magic. or they may choose both. a fixed dichotomy between these ideas is not always apparent. it is clear, then, that we are dealing with contested notions of belief. in contemporary scholarship "magic" has acquired a plethora of associations, many negative, and others that appear to be virtually identical to "religion" in certain historical contexts. in the chapters that follow i examine the ways

c" has acquired a plethora of associations, many negative, and others that appear to be virtually identical to "religion" in certain historical contexts. in the chapters that follow i examine the ways that these ideas have interacted.and separated.in african american experience, and the ways that they have been appropriated, critiqued, and recreated by both practitioners and antagonists. although magic is generally characterized as the antithesis of religion, it seems just as often to reflect the latter, to be its mirror image. when seen from different perspectives, the divisions sometimes break down, revealing the arbitrary nature of the categories. in the words of one writer "stated simply, magic is c the religion of the other"[2] this book is also concerned with the actual experiences t

CHRONOLOGIA RORISPERGIUS

eptuagint, first greek trans. of the o.t. c. 250 bce salmeschiniaka. asrological work lists images and interpretations for each degree of the zodiac. c. 200 bce buddhism comes to central asia. nechepso egyptian pharaoh& petosiris, his priest, said to have invented astrology. astrological textbook bearing their names was written or translated into greek= an encyclopedia of cosmogony, astrology and magic, of which we have citations from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have been identified on several copies from qumran cave 4; the earliest fragmentary manuscript(4qenocha) dates. 196- the rosetta stone was engraved 164 book of daniel (o.t. 160 o.t. apocrypha: tobit, 1 esdras, enoch, others. 150 yoga sutras of patanajali; early qumran (dead s

marcus tullius cicero. 70-19 virgil 67 pirates based in cilicia (a province on the southeastern coast of asia minor) were practicing secret rites of mithras. 46-120 plutarch 20 bc- 45 philo of alexandria, jewish platonic philosopher 10 bce apollonius of tyana 4? bce-33 ce jesus founds christianity. diamond sutra. heart sutra. 1st century ce apollonius of tyana flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher rank

chprophet orapis of memphis wrote in greek on egyptian religion. 90 (n.t) gospel of john. 81-96 revelation of st. john. 123-170? apuleius, the golden ass 100-300 ce composition of corpus hermetica 100-185? pistis sophia 120-189 r. judah the prince, redactor of the mishnah. gave merkabah teachings to r. yochanam. c.120 r. akiba ben joseph 130 theon of smyrna: biblion- natural square often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties o

0-250 nagarjuna passes along prajnaparamita sutra. 185-254 origen of alexandria 200-245 julius sextus africanus: historian and alchemist. eusebius describes africanus as being the author of a work called kestoi(the "embroideries. suidas says that this book detailed various kinds of cures, consisting of charms and written forms. it had originally twenty-four books in which the author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c

asty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the active intellect with the angel of revelation, gabriel, the holy spirit. theory that the soul can make an impression upon "first matter (astral matter) by the vehemence of its affection and intention influenced albertus magnus (thorndike, history of magic and experimental science, ii, 731) 1039-1123 milarepa 1040-1105 rashi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and de

COLLIER IRENE CHINESE MYTHOLOGY

the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a good leader who struggled with the mighty rivers that flooded the country each year. according to ancient myths, the yellow emperor had a pile of magic dirt that could absorb water. his grandson kun stole the magic earth and dropped little balls of dirt wherever he went. the dirtballs swelled into huge, fertile mounds of soil as they absorbed water. the peasants then scooped up the fertile soil and spread it over their sopping fields. kun also built dams to 53 control the flooding of the country s unpredictable rivers. unfortunately, the da

his father, he did not wish to incur the wrath of the yellow emperor. immediately, he hurried to the yellow emperor s court. bowing before the ruler, yu pleaded for the lives of the farmers, your majesty, i beg you to pity the people for their suffering. please help them restore their land. the yellow emperor was not impressed with yu s pleas. he bellowed, do not forget that your father stole my magic earth and tried to restore the land without my permission! yu replied, then give me some magic earth and your permission, and allow me to complete my father s work. secretly, the yellow emperor agreed that the world was a 55 yu rebuilds the earth big, muddy mess. none of his gods had any ideas about how to stop the raging rivers that flooded the country year after year. kun had tried to dive

world was a 55 yu rebuilds the earth big, muddy mess. none of his gods had any ideas about how to stop the raging rivers that flooded the country year after year. kun had tried to divert the rivers with dams but had failed. therefore, every spring, the rivers continued to burst their banks, drown innocent people, and destroy property. furthermore, the emperor was pleased that yu had asked for the magic earth, rather than attempt to steal it. at last, the emperor said to yu, pile the magic dirt on the back of this tortoise and go forth to control the floodwaters. with the help of this tortoise and a winged dragon, rebuild the world in your father s vision. yu was curious about the size and shape of the earth. therefore, before leaving the emperor s court, he dispatched one of the lesser cou

ers, yu dug canals, carved tunnels, leveled hilltops, created dams, and formed lakes. in each area, yu used the tail of the dragon to gouge out new channels for the rivers. as he plodded across the country, yu found 233,559 large holes in the earth. year after year, water had bubbled up in these cavities and flooded the world. now yu plugged up the gaping holes with dirt and reeds, and dropped in magic dirt balls from the tortoise s back to dry up the soggy earth caused by the floods. chinese mythology 56 when he worked, yu often used the form of a human to avoid frightening the farmers. even in his human form, he had an ugly face like an insect, with a mouth like the bottom of a crow s beak and a long neck like a snake. the farmers did not care about his appearance, however. they loved hi

e into being? a: zurong the fire god was sent by the yellow emperor to check on his grandson kun s body, which lay frozen in the ice. when zurong hacked open the ice in which kun s body was buried he accidentally split kun s body in two. a huge dragon emerged, which became yu the great. q: how was yu successful in persuading the yellow emperor to allow him to repair the earth? a: yu asked for the magic earth and did not steal it. the emperor was already sorry that the earth had reflooded, but before yu, he did not have anyone who was capable of repairing it. q: what did yu do before he started his work? a: first, he sent gods to measure the earth. then he tried to figure out the natural course of the rivers so he would not have to fight against their natural routes to the sea. q: who were

COSIMANO CHARLES ELEMENTARY PSIONICS

you lots and lots and that no one will be able to resist your scintillating and dynamic personality. this should be enough to help just about anyone, but we are not through! remove the picture of the building and take the rate for the person doing the interview. use the pendulum to find out when he is going to be sleeping and then send him a happy, smiling picture of yourself. now, using a heavy magic marker, write the word hire on a piece of paper and send that word to him. follow that with another dose of your picture. if you perform all of these activities with some degree of energy, you should merely have to walk into that office to get the job. it is a rare individual indeed who can resist the power of this type of bombardment. the important thing to remember when you combine your te

CULTUS SABBATI

nd move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the

medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. notably, these rituals, spells and formulae employed the idiom of the predominant religious culture, namely christianity, often melding folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idio

tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very nature of these things to change their form and manner. one must remember that rituals are ensouled with practise, that spirits as well as men and women pass on and teach the arte magical. as the generations pass, some lore remains constant, some does

ef' to magical purposes. the positive and negative aspects of this arcanum are dealt with in azoetia (xoanon: 1992, 2002) under the name 'the iconostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued as advocacy for vulgar 'satanism 'black magic' or such like; neither should our positive use of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo -pagan terms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of the c

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e physical version of the multidimensional prison, within which our lower consciousness has been, until now, entrapped for hundreds of thousands of years. those at the higher levels of the elite-illuminati-brotherhood are, i believe, vehicles for the manipulation of the physical world by the prison warders of the fourth dimension. there are many connections between the elite-brotherhood and black magic, and once you get involved in that, it is easy for your consciousness to be taken over by an extreme negative force. such ceremonies and ritual can conjure up very dark and malevolent energies, which can possess the people involved. most freemasons learn the lines of their ceremonies and go through the ritual without any idea of what they are playing around with and attracting to them. most

out this pyramid there is one common and all-pervading force, guide, and motivation. it decides the policy and holds the strings of those who manipulate our lives. this force is the guiding light, or rather darkness, which controls the thinking and the direction of those at the top of this pyramid of deceit. it is the prison warders' consciousness and its principal vehicle is known to us as black magic. postscript to 21st century edition in the 2004 presidential election both candidates, george w. bush and john kerry, were initiates of the skull and bones society- two masks on the same face as usual. and an initiate of licio gelli's p2 freemasonry lodge in rome was a man called silvio berlusconi. he went on to become prime minister of italy and the country's major media mogul. just a coinc

edward bulwer-lytton (comm 300, a british colonial minister heavily involved in imposing opium addiction on the chinese. he was a close friend of disraeli and dickens, and grand patron of the english rosicrucian society which included francis bacon and john dee in its earlier membership. bulwer- lytton is best known for his work, the last days of pompeii, but his passion was the world of esoteric magic and, as a british colonial minister, for running opium to the chinese. in the coming race, he wrote of an enormous civilisation inside the earth, well ahead of our own. they had discovered a power called vril which, by the use of the psyche, could be used to perform 'miracles. these underground supermen would, according to bulwer-lytton's novel, emerge on the surface one day and take control

would not go away, and from 1909 on he began to take it seriously. very seriously. he said: 208..and the truth shall set you free "after five years of folly and weakness, miscalled politeness, tact, discretion, care for the feeling of others, i am weary of it. i say today: to hell with christianity, rationalism, buddhism, all the lumber of the centuries. i bring you a positive and primeval fact, magic by name; and with this i will build me a new heaven and new earth. i want none of your faint approval or faint dispraise; i want blasphemy, murder, rape, revolution, anything, bad or good, but strong" crowley left his former tutor, macgregor mathers, a broken man as he embarked on a psychic war against him. they both conjured up the 'demons' to attack the other, but mathers lost out. such ps

another committed occultist and friend of sebottendorff now becomes highly significant. this was dietrich eckart, a heavy-drinking, drug-taking writer who believed he was here to prepare the way for a dictator of germany. he met hitler in 1919 and decided he was the one, the 'messiah, he was looking for. it is eckart who is credited with hitler's advanced esoteric knowledge and probably the black magic ritual, or rituals, which plugged him so completely into the prison warder the super elite- the black magicians 211 vibration. from now on, hitler's power to attract support grew rapidly. eckart wrote to a friend in 1923 "follow hitler! he will dance, but it is i who have called the tune. we have given him the means of communication with them. do not mourn for me: i shall have influenced his

DAVID ICKE CHILDREN OF THE MATRIX

there is a reason for that: the anunnaki are still in control. one theme of the atlantean and lemurian legends is that, especially in the latter stages, there emerged a very dark force that took over the mystery schools and the seats of power and used their advanced knowledge in the most horrendous and malevolent ways. they manipulated people's minds and caused mayhem with the misuse of esoteric "magic- the manipulation of energy. massive conflicts erupted and some accounts suggest that even the cataclysm itself could have been caused by the way they imbalanced the earth's energy field. this was the anunnaki at work- just as they are today. sources 1 w.t. samsel article "the aliens are among us" for the david icke e-magazine, volume 9. january 15th, 2000. available on the david icke websit

e circles, pyramids, and the major freemasonic temples are located. energy= power if you know how to use it 60 children of the matrix correlation between these sites and "faults" in the earth's magnetic field are obvious, and studies have shown that "paranormal" events and experiences, including "ufo" sightings, tend to happen mostly at or near these magnetic faults in her book, where science and magic meet (element books, shaftesbury, england, 1991, serena roney-dougal points out that of the 286 stone circles in britain, 235 are built on rocks more than 250 million years old, the statistical chances of which are more than a million to one. robert graves, the poet and writer on mythology and mysticism, said "there are some sacred places made so by the radiation created by magnetic ores. my

s one of the roles assigned to the royal court of the dragon (also known as the brotherhood of the snake) from around 2000bc when it infiltrated the more positive egyptian mystery schools and made them vehicles of the reptilian "gods. manly p. hall, the freemasonic historian, summarises what happened, although for "black magicians of atlantis" also read "reptilians "while the elaborate ceremonial magic of antiquity was not necessarily evil, there arose from its perversion several false schools of sorcery, or black magic [in egypt..the black magicians of atlantis continued to exercise their superhuman the unholy alliance 105 powers until they had completely undermined and corrupted the morals of the primitive mysteries..they usurped the position formerly occupied by the initiates, and seize

e arose from its perversion several false schools of sorcery, or black magic [in egypt..the black magicians of atlantis continued to exercise their superhuman the unholy alliance 105 powers until they had completely undermined and corrupted the morals of the primitive mysteries..they usurped the position formerly occupied by the initiates, and seized the reigns of spiritual government "thus black magic dictated the state religion and paralysed the intellectual and spiritual activities of the individual by demanding his complete and unhesitating acquiescence in the dogma formulated by the priest craft. the pharaoh became a puppet in the hands of the scarlet council- a committee of arch-sorcerers elevated to power by the priesthood."32 this is exactly what happened in the latter era of atlan

ome of the other reptilians cannot endure, or do not wish to experience, direct sunlight, and they have to either wear these suits and eye protectors or only go out at night. i know it's serious, but i have to laugh at how bizarre it all is. aliens walking around in grey suits wearing big black shades, and others doing impressions of the mario serving the dragon: the past 125 brothers or puff the magic dragon. wake me up. researcher alan walton also says that the greys have been described as having a "reptiloid, amphiboid, or even saurian" genetic base complete with scaly skin, and webbed claw-like fingers. he says that people have reported seeing reptilian eyes with vertically slit pupils within the "big black slanted eyes" that seem in many cases to be "some type of biomechanical coverin

DAVID ICKE THE BIGGEST SECRET

l to see whatenormous evidence there is that this is true. the station from which the reptiliansoperate is the lower level of the fourth dimension, the one closest to this physical world.other people know this as the lower astral dimension, the legendary home of demonsand malevolent entities going back to antiquity. it is from here that todays satanistssummon their demonic entities in their black magic rituals. they are actuallysummoning the reptilians of the lower fourth dimension. it is suggested by someresearchers, with good reason, that the non-physical reptilians were able to pour intothis dimension through holes or portals in the time-space fabric caused by the nucleartests and explosions which started in the deserts of new mexico in the early 1940s. buti think such holes began to be

rs out they simply occupy another. it is fromthis process of possession by the reptilians and other low vibrational entities that wehave the ancient tales, indeed modern ones too, of demons, devils and evil spirits takingover a human mind and body. it is the reptilians and other consciousness of the lowerfourth dimension, the cesspit vibration as i call it, which are summoned during satanic,black magic rituals and it is during these rituals that many unsuspecting puppets areplugged in to the reptilian consciousness and taken over. so it was in babylon and soit is today. as i revealed in i am me i am free, and will elaborate upon in this book, thebrotherhood hierarchy today are seriously into satanic ritual, child sacrifice, blooddrinking and other abominations that would take your breath a

rrogant game. there werethose of positive intent who wanted to use the mystery schools to give the knowledgeto people they believed would use it wisely and i am not suggesting that all theseschools were malevolent, certainly not. but even the positive ones were eventuallyinfiltrated by the servants of the reptilians. as manly p. hall, the freemasonichistorian, wrote:while the elaborate ceremonial magic of antiquity was not necessarily evil, there arosefrom its perversion several false schools of sorcery, or black magic (in egypt. the blackmagicians of atlantis continued to exercise their superhuman powers until they hadcompletely undermined and corrupted the morals of the primitive mysteries. they usurpedthe position formerly occupied by the initiates, and seized the reins of spiritual gov

was not necessarily evil, there arosefrom its perversion several false schools of sorcery, or black magic (in egypt. the blackmagicians of atlantis continued to exercise their superhuman powers until they hadcompletely undermined and corrupted the morals of the primitive mysteries. they usurpedthe position formerly occupied by the initiates, and seized the reins of spiritual government.thus black magic dictated the state religion and paralysed the intellectual and spiritualactivities of the individual by demanding his complete and unhesitating acquiescence inthe dogma formulated by the priestcraft. the pharaoh became a puppet in the hands ofthe scarlet council- a committee of arch-sorcerers elevated to power by the priesthood.22the black magicians that hall says were formerly in atlantis w

it, like mistletoe, became sacred. theholly bush was another sacred symbol of the druids and this is where we get thename hollywood in los angeles, the centre of the global film industry which wascreated by modern initiates of the babylonian brotherhood. it has remained in theircontrol and hollywood is one of their most important vehicles for mass mindconditioning. hollywood is indeed a place of magic as it casts a spell on humanitysperception of itself and the world. the druids knew about astrology and astronomyand they celebrated the birth of the sun on december 25th. the moon was also veryimportant to them. particularly sacred was the night of the new moon, the sixth day,and the full moon.as with the blue degrees of modern freemasonry, the druid initiates were dividedinto three groups

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

r of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in magic symbolism, and in almost every case where it is used, the circle is intended to denote spirit, or spiritual forces. therefore, we can know with certainty that these circles of this pentagram were used to denote powerful spiritual forces. and, of course, these spiritual forces are from lucifer. map of washington d

nd by vermont avenue flowing from logan circle, intersect. the meaning is all too clear. occultists planned for the white house to be controlled by lucifer in accordance with his occultic power and doctrine. the goathead.(for your reference) but, there is still more meaning expressed by this goathead pentagram. quickly look again at the photocopy of the devil's pentagram, as copied from goodman's magic symbol book. protruding from the middle top of the pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this representation were made on a map, this illuminating candle would be thought of as being north. north is a very important direction, because it is the place of governmental control. in i ching, for example, north is the "pl

satan! there are only three major obelisks in the world today, and two of them are in the united states. according to epperson in his book "the new world order, the first major obelisk was constructed in st. peter's square in rome, and is so placed that every pope who addresses any crowd in the square, must face the obelisk. a new age author, peter tomkins, reports the same facts in his book "the magic of obelisks, harper and row, new york, 1982, isbn 0-06-014899-3. there is an obelisk in st. peter's bascilica as well. you'll be shocked to know that the church of god promotes celibacy while displaying a sex act right outside of st peter's bascilica. the second obelisk was brought to america in 1881 from alexandria, egypt, and was placed in central park in new york city. the third obelisk i

of the masses, and the agenda is accomplished. after all, it is those secret societies (which follow this egyptian model) that control the finances, governments, and religious systems that currently plague the planet with perversions of truth and fascist agendas not becoming of the truly enlightened. below are quotes written by high level masons praising lucifer with references "the mysteries of magic' by eliphas levi "what is more absurd and more impious than to attribute the name of lucifer to the devil, that is, to personified evil. the intellectual lucifer is the spirit of intelligence and love; it is the paraclete, it is the holy spirit, while the physical lucifer is the great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuratio

DAVIDSON DAN SHAPE POWER

ee dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experi

ape which has many of the same energy effects as the pyramid. this book will explore how different shapes manipulate the aether and how shape power can be used by you to enhance your life, your home, office, and your general well being. xvii shape power has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure wh

, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all

circle with petals inside. these are shown in figure 1.5.6-1. figure 1.5.6-1 energy manipulation with planar shapes 1.6 blocking energy using rule of four in divining, the primary sense by herbert weaver 11, he recounts a discovery by a dowser, lawerence veale, wherein a simple cross of four lines would block the signal from a "witness" to the person it was attuned to. a witness is a term used in magic and dowsing for any object or substance which is either from a person or handled and used by only a single person. examples of witnesses are hair, saliva, fingernail clippings, a personal comb, etc. the witness is aetherically tuned to one person and no one else. to test out the rule of four, i had clairvoyants and clairsentients "look at" the energy pattern around a glob of my saliva on a p

tesseract to block energy of a labyrinth 1.7 summary of shape power physics my emphasis on the fact that two intersecting lines create a gradient in the aether and hence create a magnetic field is a fundamental discovery of tremendous importance. with this fact plus the fact that aether flows best in curved or vortical patterns, we can now unravel the mysteries of pyramid energy, mandala forces, magic symbols, crystal energy effects, the altantean power crystal and the direct conversion of static aetheric energy into dynamic aetheric force. the conversion of aetheric energy directly into usable electric power will now become a reality through shape power. the following are heuristic observations on controlling and manipulating aetheric energy. 1. aetheric energy exists everywhere. 2. aeth

DEITUS

acceptable to be a blessing to the location, unobserved, wherever we aththelema, xeper, deitus by magus tsirk susej the purpose of this thesis is to elucidate upon the meaning and significance of the word of the aeon of lucifer, deitus, and the law of the aeon of lucifer, thelema, xeper, deitus or will to come into being as a god. in so doing, i will also discuss the demonic bible, the system of magic revealed to me by my unholy guardian demon, the spirit azael, and the embassy of lucifer, the vehicle for the advancement of deitus as the word of the aeon of lucifer. this thesis may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rat

the spirit azael, and the embassy of lucifer, the vehicle for the advancement of deitus as the word of the aeon of lucifer. this thesis may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but is also heavily influenced by the septenary system of the o.n.a. it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy is therefore necessary for an understanding of many of the concepts pr

he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emot

ar that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable. magic is the effect of the human mind to change events or situations in accordance with one s desire. the success of magic depends upon an unbending will, intense emotional desire, and absolute faith in the outcome. it also depends upon the proper timing, image

unbending will, intense emotional desire, and absolute faith in the outcome. it also depends upon the proper timing, imagery, balance, direction, and secrecy about magical activities. many books have been written which give spells or rituals to acquire love, wealth, and power, but the ability to use these spells effectively cannot be taught. in some it may come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of

DEMONIC BIBLE

a work of fiction. as anyone who has experiment with the rituals can attest to, however, this work of fiction has a profound psychological impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understan

o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (with its own xeper, it is only fitting that we present an updated version of this text. here then, once again, is the demonic bible. preface to the first edition if power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. non-christi

hest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attributes of many of the old pagan gods: horns, tail, and cloven hooves. he became the god of fertility, the god of lust, the god of the dead, and the god of magic. devil worshippers and luciferans to facilitate conversion, pagan holy days became christian holy days. pagan temples were destroyed and became the sites of christian churches. the less demonic looking gods were converted into angels in god s armies as pagans were converted en masse to the new religion. the mass conversion of pagans to christianity was not entirely successful, however. in ma

r to jesus of nazareth. the church condemned every natural inclination as sinful and wicked. the only way to salvation, the people were told, was denial of the flesh and obedience to the church and state. it is questionable whether or not there was a single satanist before the inquisition, but as a result of christian oppression (and repression) the cult of satanism and practice of witchcraft and magic developed. those evil masons& brothers of the rosy cross masonic lodges, which began to appear in france and england in the 18th century and spread to other countries, made a number of false claims: a) the origin of masonry can be traced to ancient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in conta

s a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism

DIABOLUS

h, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu in

nks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick withi

ny kings. ahriman appeared in the legend of zohak14 first visited zohak, the son of king mirtas, disguised as a noble visiting. his words were empowering, as one who sought to become something other- if thou wilt listen to me, and enter into a covenant, i will raise thy head above the sun thus the prince listened to ahriman. he later took the throne and became king. ahriman taught him the arts of magic and zohak slowly became what the just called a tyrant king. it was soon after that ahriman appeared to the king as a youth who was a cook. he was employed to prepare dishes for the king, and instead of herbs and various foods he prepared him the flesh of animals, which made the king strong and as fierce as a lion. the king had the youth brought before him and asked one favor that he wished

essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear. the book of pleasure, austin osman spare within the practice of magic the lore of iblis provides a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. ma

the sacrifice was not literal. 30 later paths of witchcraft as a lord of magick, but rather the darker aspects. here cain takes a similar path with anubis by name and process. robert cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, magic, power and death, the baleful destroyer. the god of war, of justice, king of kings, since all pay their homage to him. ruler of the winds, the windyat. cain imprisioned in the moon, ever desiring earth. he is visualized as a tall dark man, shadowy, cold and deadly. letters from robert cochrane here we see that cain, the son of samael and lilith, is the devil manifest on the earth the son of

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

om the perspective of his own order, and his own experiences. this list comes from his own personal journal, and from the major glossaries at the end of the required and recommended reading list for the order of the astral star's own bibliography for aspirant. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entri

ywords include: loudly, proudly, powerfully, creatively, dramatically, heartily, need for recognition, pleasure seeking, dramatically. levi-zaed, eliphas [nee alphonse louis constant: famous 19th century occultist whose writings helped begin the "french occult revival" that led to the founding of the hermetic order of the golden dawn [g.d. wrote several influential works including, transcendental magic, and interpreted, the book of splendor. levitation: the occult suspension of a physical body without apparent support. usually applied to the suspension of a human being. christian saints, hindu yogis, and victorian spirit mediums were sometimes credited with this ability. libra "the scales" in astrology (q.v, the seventh sign of the zodiac (q.v) having the qualities of cardinal (q.v) and ai

t currently understood by traditional western science. the use of the "k" at the end of the word was introduced by aleister crowley (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex magick (q.v) to those who practice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth mag

ur in conformity with will -paul clark "the art of producing desired effects, initiated by changes in consciousness, by directing or aligning with the secret forces of the cosmos -dion fortune "the art of causing changes in consciousness at will- symonds and grant (in their introduction to magick "the anglo-saxon *k* in magick, like most of crowley's conceits, is a means of indicating the kind of magic which he performed. k is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the qliphoth- the underworld of demonic and chaotic forces that have to be conquered before magick can be performed. the 'k' has other magical implications: it corresponds to the power or *shakti* aspect of creative energy, for k is the ancie

who became the leader and guiding light of the group until schisms developed circa 1900 and the group divided into numerous factions. most noted for writing the initiatory rituals of the hermetic order of the golden dawn (q.v) from a cipher manuscript. he was responsible for the interpretation and eventual publication of many classic grimoires (q.v) of ceremonial magick (q.v) including the sacred magic of abramelin the mage, the greater key of solomon the king, the goetia of the lesser keys of solomon the king, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that the world is an illusion. actually, it means th

DION FORTUNE CEREMONIAL MAGIC UNVEILED

e of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there

aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in whi

well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the tech

ing initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by the uninitiated, and without the astral workings, the magnetism which has been worked up in the symbols is given off and not replaced; but when they are used by the trained occultist, who performs the astra

he cabbala which has been running in my own magazine, the inner light. i know that i undertook this work under a strong inner compulsion that this teaching must now be given out to the world; that it was the will of those who held the keys that the door should be set open in these matters, and that we were about to enter on an entirely new phase of occult activity. so far as i can see, ceremonial magic is coming out into the open, as witness even the futile operations of mr. harry price on the brocken, concerning which i had something to say in a previous issue of the occult review. one does not see sporadic manifestations of the same thing springing up here and there in entire independence; they come from a common source. this source i believe to be one of those high spring tides in thing

DION FORTUNE MYSTICAL QABALA

y to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditation al

re not only an important clue to their significance, but can also be used to express the relationships existing between different ideas and potencies. 9. according to macgregor mathers, in the admirable essay which forms the introduction to his book, the qabalah is usually classed under four heads: mystical qabala page 17 [page 22] the practical qabalah, which deals with talismanic and ceremonial magic. the dogmatic qabalah, which consists of the qabalistic literature. the literal qabalah, which deals with the use of letters and numbers. the unwritten qabalah, which consists of a correct knowledge of the manner in which the symbol-systems are arranged on the tree of life, and concerning which macgregor mathers says "i may say no more on this point, not even whether i myself have or have no

sed to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the briatic world the divine emanations are held to manifest through the ten mighty archangels, whose names play such an important part in ceremonial magic; it is the worn and effaced remnants of these words of power that are the "barbarous names of evocation" of mediaeval magic, not one letter of which may be changed" why this is so may readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a sin

ion. to refuse to divulge anything may be justifiable, but how is it possible to justify the handing on of misleading statements? no one is going to be persecuted nowadays for their studies in unorthodox sciences, so there can be but one purpose in withholding teaching that relates solely to the theory of the universe and the philosophy arising therefrom, and in no way to the methods of practical magic, and that purpose is to retain a monopoly of the knowledge which confers prestige, if not power. 21. for my part i believe that this selfishness and exclusiveness is the bane of the occult movement rather than its safeguard. it is the old sin of retaining the knowledge of god in the hands of a priesthood and denying it to all outside the sacred clan; justifiable enough when the people were s

onsciousness correlate in psychism. 29. anyone who is familiar with practical mysticism knows that there are three paths of superconsciousness-devotional mysticism, which correlates with tiphareth; nature mysticism, of the inebriating dionysian. type, which equates with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. th

DION FORTUNE PSYCHIC SELF DEFENSE

la page 209 mystical qabala page 210 mystical qabala page olpsychic self-defense dion fortune contents preface part i types of psychic attack i. signs of psychic attack ii. analysis of the nature of psychic attack iii. a case of modern witchcraft iv. projection of the etheric body v. vampirism vi. hauntings 1 of 103 vii. the pathology of non-human contacts viii. the risks incidental to ceremonial magic part ii differential diagnosis ix. distinction between objective psychic attack and subjective psychic disturbance x. non-occult dangers of the black lodge xi. the psychic element in mental disturbance part iii the diagnosis of a psychic attack xii. methods employed in making a psychic attack xiii. the motives of psychic attack. i xiv. the motives of psychic attack. ii part iv methods of def

is no essential difference between sticking pins into a 7 of 103 wax image of an enemy and burning candles in front of a wax image of the virgin. you may think that both these practices are gross superstition, but you can hardly think that one is real and potent and deny reality and potency to the other "the weapons of our warfare are not carnal may as truly be said of the practitioners of black magic as of the church. my own case belongs more to the realm of psychology than to occultism, the method employed being an application of hypnotic power to improper ends; i have given it, however, because i am convinced that hypnotic methods are very largely used in black magic, and that telepathic suggestion is the key to a large proportion of its phenomena. i cite my own case, painful as it is

o be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected into consciousness in this form. it is held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana an

so large a part in so-called psychic impressions that one is chary of accepting confirmatory testimony from a psychic who knows what is expected of him, but a spontaneous reaction is in my opinion evidential. when the treatment of miss l. had progressed some way towards her final recovery, much interesting information was elicited. she told us that she had distinct memories of dealings with black magic in her previous lives. this, she said, had been confirmed by several independent psychics, and i would certainly have been willing to add my testimony to theirs had i been asked. as a child, she used to day dream that she was a witch, willing the death or misfortune of those who annoyed her, and she also averred, though whether this was true or not i cannot say, that her wishes were so effec

fficult to say, nor is it easy to decide which was the predisposing cause that opened the door to all the trouble, but one thing stood out clearly to all beholders, that with the dispatch of the psychic visitant, not only did d.'s condition clear up immediately, but after a short, sharp upheaval the cousin also recovered. the method of dispatch used by the adept, z, was to pin the entity inside a magic circle, so that it could not get away, and then absorb it into himself through compassion. as he completed the operation, he fell over backwards unconscious. it was, in fact, the same method that i was instructed to use in dealing with my were-wolf, but it is a much more formidable task to absorb and transmute the projection of 27 of 103 another person than to absorb one's own, and could onl

DONALDTYSON AIQBEKER

imes, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and magicians. return to magic alphabets return homhome resources demons bios fiction tyson the truth about the black mass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a

DONALDTYSON BLACKMAS

sed women often admitted to these charges merely to bring about a temporary halt to their agony. the term "black mass" was first used in english in 1896. there is little evidence that a true black mass was ever celebrated earlier than the late 17th century. prior to this period, sorcerers occasionally used the ritual forms of the church for their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably in england by members of the hell-fire club. possibly it was also done in the russian royal c

DONALDTYSON CORONZON

ister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. d

o the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same s

s his thoughts and needs. this new language was not hebrew, since it did not have the same sounds or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken of in any other thing, n

e is more usually accepted as the leader of the rebellious watchers, but the first may be older. the number of rebellious angels is given as 200, but the list of the leaders numbers 21. since each leader presides over ten lesser lieutenants (20 x 10= 200, one angel must be regarded as the supreme leader of all. this one would be equivalent to coronzon. it is interesting in the context of enochian magic that in the book of enoch the term watchers is applied to these angels. they are also characterized as stars. the watchers look down from heaven upon the daughters of mankind, and desire them for their beauty "and it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. and the angels, the children of the heaven, saw and l

food, but nevertheless hunger and thirst, and cause offences. and these spirits shall rise up against the children of men and against women, because they have proceeded from them" in gratitude, as a kind of payment for services rendered, the watchers teach mankind all types of arts and sciences that have been forbidden by god, such as the arts of warfare, cosmetics, astrology, metal-working, and magic. each of the leaders of tens teaches a different set of arts or sciences. in a sense, the watchers are responsible for our technological society, since their teachings served as the basis for modern science. this being so, modern society may justly be described as satanic, because it is the gift of semjaza, or coronzon, to the daughters of man. whether or not technology is a good thing or a

DONALDTYSON DEMON

pents, lions, hawks, and so on. for example, pazuzu, the sumerian demon who attained celebrity status after his cameo appearance in the horror film the exorcist, is a demon of disease who has four wings, the clawed feet of a hawk, and a snarling lion-like face. the mesopotamians viewed themselves as under constant attack from demons on all sides. their only recourse was to fight against them with magic. they placed special bowls inscribed with potent word charms upside down under the foundations of their houses to catch demons and prevent them from entering the houses through the ground. they also made amulets with avertive verses against specific demons, such as those that might threaten the life of women during childbirth. during their period of babylonian captivity, the ancient hebrews

essed, and if this desire is absent, mere words and names are of little use. the jewish priests were not offering the possessed man salvation for his soul, but were merely attempting to intimidate the demon into leaving. lists of demons occur in some of the darker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magic seal ring in a vessel of brass or copper, and cast into a lake (or the sea- accounts differ. to modern eyes, medieval images of demons may appear comical and quaint. you should realize that these images, and the understanding that christian demonol

DONALDTYSON ELEMENT

and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of human experience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental

hort and heavyset bodies, short arms and legs, powerful hands, a wide mouth, a deep voice and ringing laughter. usually when you deal with a gnome, or any other elemental, it will not assume a fully human form but will remain somewhat elusive to the senses- you may be able to feel and hear it, for example, but not see it clearly. the four classes of elemental spirits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light

DONALDTYSON EVILEYE

der may be sent, but there is always the danger of backlash. salamanders do not like being told what to do, and must be compelled with words of power and the sigils of superior spirits. they resent this control. i should emphasize this point: salamanders are dangerous! leave them alone, and they will leave you alone. return hethome resources demons bios fiction tyson the truth about the evil eye (magic charm in the shape of a hand gesture to ward off the evil eye) the evil eye does exist. your eighty-five year old sicilian grandmother was right after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief tha

the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil was projected was bloodshot, or deformed in some way, this also increased its force. if a glance from the evil eye was sent in a sidelong way, from the corner of the eye of the malicious person, it was more powerful. most important of all, the effect was believed fatal if the person "overlook

ld as pliny's source, which places it before the time of christ. the term "witch" was used in an extremely negative way in past centuries. it was a catch-all term for sorcerers, murders, poisoners, baby-killers, heretics and other wicked types. what they had in common was the belief by their accusers- usually an incorrect belief- that they accomplished their evil deeds through the agency of black magic. it is important to realize that the witches of modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the med

DONALDTYSON MIRACLES

ch as reading a book or washing your hair. they may persist for a time, but eventually they will give up in disappointment and go away. return hayhome resources demons bios fiction tyson the truth about miracles st. joseph of copertino (1603-63) levitates in rapture: 1735 bookplate "miracle" is a general term for any event that transcends the accepted laws of nature. in this loose sense, all true magic, be it black or white, is miraculous, since none of it can be explained by modern physics. stage magic is not miraculous, although it has been mistaken for miracles, because it merely pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with

was this really any less miraculous than the staff cast down and turned into a serpent by moses himself? if true changes of essence are the measure of a miracle, then what are we to make of the alchemical act of transforming base metals into gold? according to the view of devout christians, if the gold is genuine, the alchemist must act with the assistance of god, since they hold the opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic

deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worship

is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by prayer, and the magic involved in inducing the miracle is unconscious magic. however, miracles of equal validity can be achieved by the deliberate, conscious use

t something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by prayer, and the magic involved in inducing the miracle is unconscious magic. however, miracles of equal validity can be achieved by the deliberate, conscious use of ritual magic. the same unseen process occurs in both religious miracles and occult miracles. the heightening of the emotions and the altered state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in number. h

DONALDTYSON NECRO

ter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude t

ters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the grave to teach the necromancer techniques of magic not available by any other means, techniques acquired in the afterlife. it was believed that the shades of the dead were attracted to freshly-spilled blood, because blood was one of the primary repositories of vital energy in the body. since the dead lacked bodies of flesh, the thinking went, they must lack vitality and therefore be weak. hence their pale appearance when they were seen as gh

s were prime targets of necromancers, both because there was seldom a loving family to tend and guard their remains, and because anyone executed as a criminal was thought to have a restless spirit that walked the earth, and therefore was more accessible. the common image of a necromancer shows him or her confronting the actual risen corpse that has been animated and made to stand and walk through magic. this is, of course, mere fantasy, but at its root lies the true practices of necromancy. the corpse was not actually made to move and speak. it was merely used as the focus for the spirit attracted by the spilled blood and evocations of the necromancer. it was necessary for the necromancer to possess mediumistic abilities to hear psychically the words of the spirit, or to gain the informati

ord from drinking the vital essence of the blood. spirits are vulnerable to cold steel. you may say that the odyssey is only a fable. true, but in the age of homer there were many necromancers in greece. homer was an intelligent and well-informed man. his description of necromancy is very probably based on the actual practices of greek necromancers. a shades can also be summoned by establishing a magic link with it using a relic from its corpse, and then inflicting pain upon the shade through the relic until the shade complies with the demand of the necromancer. for this reason, the shade is often very unhappy with the necromancer, who usually works inside the protective boundary of a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at t

ade complies with the demand of the necromancer. for this reason, the shade is often very unhappy with the necromancer, who usually works inside the protective boundary of a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his friend paul waring, together inside a magic circle confronting a corpse in its grave shroud, which they have evoked by magic. this is a depiction of an actual event- kelley was a necromancer in addition to his alchemical pursuits. given the nature of necromancy, it is not to be wondered that necromancers were shunned by the general population, and were forced to live by themselves, often in the near vicinity of graveyards, where they

DONALDTYSON NOMICON

h myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communications of the elizabethan magician dr. john dee. the other day while i was reading the magic arts in celtic britain by lewis spence (first published in london by rider in 1945, i happened across this passage, which has bearing on the general topic of mythic correspondences with lovecraft's great old ones "but i must not close this chapter without some more particular reference to the nature of the darksome spirits who populated the submarine localities of which i have spoken. as i h

ike creatures was that balor, the one-eyed, of whom more than one mention has already been made. they appear to have waged continual war against the tuatha d danann, by whom they were conquered in the terrific battle of moytura. but they were by no means crushed by this defeat and continued to harass the gods of light for generations chiefly by employing their undoubted powers of sorcery (spence. magic arts in celtic britain. new york: dover, 1999, pages 25-6) these tales are so primal, so ancient, that they may well be part of our racial memory, just as is the myth of the great flood. if credence is given to the notion that an individual human being can draw upon this racial memory, as the psychologist carl jung believed, then it is not beyond the bounds of possibility that lovecraft in h

reams and nightmares glimpsed something true about the distant past of the universe, perhaps so far back in the past that the human race had not even begun to take the shape we know. there are numerous intelligent, educated individuals who entertain this possibility. notable among them is kenneth grant, who is arguably the rightful head of the ordo templi orientis, and the author of many books on magic and the occult. those interested in the reality that may underlie the cthulhu mythos should study grant's outer gateways and his nightside of eden, both recently reprinted by skoob books. a very clear distinction must be made between the underlying mythic current that lends lovecraft's stories their intuited sense of plausibility, and the actual details contained in the stories, most of whic

ion of the necronomicon phenomenon. here you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h a

DONALDTYSON PENTA

re with five sides and five angles, but it is more customarily applied to such a figure with five equal sides and five equal angles. a pentagram contains a pentagon in its center. the significant aspect of the pentagram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbol

h a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found it

s- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned t

gram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern

h as the wand or sword, or as you drawn it with a pen, pencil or other writing tool, try to feel the elemental energy that you seek to invoke or banish. project your own personal energy into the pentagram. this has the effect of priming it, and makes its action more powerful. it requires practice and the ability to visualize with all the senses, something that is true of all aspects of ceremonial magic. visualization is not limited to sight. the same basic technique is used in magic to hear, smell, taste and feel on the astral plane, where magic is actually worked. eliphas levi is responsible for making a distinction between the upright and the inverted pentagram. before his time, no such distinction existed. an upright pentagram has a single point at its top. it is used in white magic- ma

DONALDTYSON POSSESS

beneath the four other denser elements. in my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician evoking a demon outside the magic circle) possession by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction is necessarily dangerous. all types occur frequently to ordinary people, but those affected are usually unaware of the true nature of their experience. at the bottom end of the scale is spirit perception. you may see a spirit in your dreams, and m

orporeal intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of th

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

spirits of a higher order who are unlikely to make mischief while in partial possession of your mind and body. if, as sometimes happens, it is necessary to deal with lower spirits who may be hurtful, you always evoke them outside the bounds of the magic circle. spirits are usually evoked into a triangle, which is drawn or otherwise marked on the floor just beyond the limit of the similarly marked magic circle. the point of the triangle points away from the circle, and points in the direction of the compass from which the lower spirit is to be summoned. usually, but not always, evoked spirits can be perceived in some way. smoke or steam may be used to give them temporary bodies within the triangle. or a magic mirror may be set within the triangle within which the spirit can manifest itself

be perceived in some way. smoke or steam may be used to give them temporary bodies within the triangle. or a magic mirror may be set within the triangle within which the spirit can manifest itself. the spirit may cause loud sounds outside the circle- very loud knocks or cracks elsewhere in the house, or the sound of thunder, or sounds like furniture crashing to the floor. at a very high level of magic, the evoked spirit has a visible body, and can talk to the magician, but this is not the norm. those who evoke a lower spirit and expect to see it standing within the triangle and to talk to it as they would converse with another human being are mistaking the legends and fables of evocation for the reality of evocation. myths are always true, but their truth is symbolic. higher spirits are s

DONALDTYSON SIGIL

iritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until a few centuries ago, identity and authority were verified in largely illiterate cultures by means of personal, family or sta

of personal, family or state seals that took the forms of small cylinders, blocks, stamps or rings. these were impressed into clay, and later into wax, to leave a distinct symbol by which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal f

me of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a number of common related terms that may have overlapping meanings (signature of the demon leviathan, from the black pact of urbain grandier, 1634) the signature of a spirit is exactly what you might expect- the actual name of the spirit

signatures or characters. this is understandable, when we consider that in past ages, when few common persons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, 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 w

ent 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 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

DONALDTYSON WEREWOLF

ry. werewolves are only one form of a whole host of were animals that exist in the mythology of cultures all around the globe. in northern europe there are tales of were-bears. the japanese had were-cats, the malaysians and indians were-tigers. almost every beast has been a were-beast to some culture. shape-changers in the east were usually said to be evil magicians or evil witches who used their magic to cause harm to others. shape-changing into animal form is a feature of shamanism, the oldest human religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic power. individual shamans have an affinity to

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

spero, recueil de travaux, t. v, p. 7, l. 36] p. lxxi the king is identified with this ladder "isis saith 'happy are they who see the 'father' and nephthys saith 'they who see the father have rest' speaking unto the father of this osiris pepi when he cometh forth unto heaven among the stars and among the luminaries which never set. with the ur us on his brow, and his book upon both his sides, and magic words at his feet, pepi goeth forward unto his mother nut, and he entereth therein in his name ladder"[1] the gods who preside over this ladder are at one time ra and horus, and at another horus and set. in the pyramid of unas it is said "ra setteth upright the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (12 of 21 [8/10/2001 11:23:21 am] the ladder for osiris, an

: ani piercing a serpent. text [chapter x [xlviii: another chapter of one who cometh forth by day against his foes in the underworld. saith osiris ani "i have divided the heavens (2) i have passed through the horizon, i have traversed the earth [following] upon his footsteps. i am borne away by the mighty and shining ones because, behold (3) i am furnished with millions of years which p. 322 have magic virtues. i eat with my mouth, i chew with my jaws; and, behold (4) i am the god who is the lord of the underworld: may there be given unto me, osiris ani, that which abideth for ever without corruption" next: plate xix. plate xviii. http//www.sacred-texts.com/egy/ebod/ebod25.htm (2 of 2 [8/10/2001 11:28:24 am] sacred texts egypt index previous next plate xix. vignette: ani standing, with bot

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated and used by more powerful wills. they then form great invisible chains, and can occasion or determine grand elementary commotions. phenomena ascertained in the processes of magic and all those recently verified by m. eudes de merville have no other causes. elementary spirits are like young children. they torment those more who busy themselves with them, unless one has control of them by means of superior rationality and great severity. these are the spirits which we designate under the name of "occult elements" these spirits are those who often prepare disquieting or

hs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the four cardinal points while saying: spiritus dei ferebatur super aquas, et inspiravit in facian hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce etper lucem. fiat verbum halitus meus; et imperabo spiritibus aeris hujus, et refraenabo equos solis voluntate cordis nei, et cogitatione mentis mea

the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corruptione servet mentes nostras et corpora nostra, per hochmael et in virfute rauch-hochmael, recedant ab isto fantasmata hylae ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos trituraus

st; and that of the undines at the west. they influence the four temperaments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world

ELLIS LOW TWELVE 1907

ught to southern prisons. many were sick or wounded or both. the signs 126 a typical lodge of distress were seen in all these places of confinement, north and south. masons all over the country, whether in the cold, desolate prisons of the north or the poorly supplied ones of the south, or in hospitals, or on bloody fields of battle, never failed to recognize the unerring signs of distress or the magic words of a brother's appeal "in the city of raleigh there were several hospitals where the sick and wounded were brought for treatment. among these there were, of course, a number of masons. some made themselves known as brethren, others were found to be such, while there may have been many who passed over the river who never gave the sign of distress nor received the fraternal grasp of a br

ldiers love to do with those who went hand in hand together, i have frequently had the incidents you recalled in your letter mentioned by those of us who witnessed it, and it affords me pleasure to say it was worthy of a better support than you received from the ranking officer ordering the charge or the men who should have followed. a little dare-deviltry in a cavalry officer sometimes acts like magic; a few dashing fellows well led have turned a victory from one side to a rout on the other, without any cause. your courage will never be doubted by any confederate who saw your manly bravery in the fight, and you may thank a kind providence that you are now alive to tell your own story in your own way. you have spoken in a manly and generous way of what passed in our lines. when i saw you a

EMPERORS NEW RELIGION CHURCH OF SATAN

and its ideology when anton lavey (1930- 1997, born howard stanton levey) founded the church of satan reporting walpurgisnacht (april 31) in 1966 as its birthday, the organization described the event as the opening the floodgates to a revolution and proclaimed the event as year one, announcing a new era in history [1. anton lavey had regularly studied occultism at home together with his so-called magic circle of devotees a few years earlier, and it was this group that was to become the church of satan [2, p. 29. membership figures are kept secret by the church of satan, leaving friends and foes guessing at membership figures differing by several orders of magnitude. the membership card provides no indication of the size of the organization, as all membership cards issued today display the

there is no afterlife and hence no reward or punishment after one dies; and elaborations on different facets of a life lived accordingly. this section contains many examples of how even seemingly conflicting behavior is satanic according to the the emperor s new religion copyright 2002 ole wolf page 4 of 30 author, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compassion. the magic in the third section obviously appeals to people that enjoy magic settings, but the church of satan accepts that some followers do not feel so inclined. the church of satan states that belief in literal demons is permitted within the confines of the ritual chamber and abandoned outside of the chamber. presumably this argument also holds

ntrary individual interpretations do not warrant religious unity, however. people do not unite in disagreement not unless they join hands in a shared disagreement with something entirely different, such as satanists pet demon: christianity. if the church of satan does indeed unite its followers despite opposing interpretations, their unity is not about its ideology at all. 1.3 satanic rituals and magic the satanic bible formally defines magic as: the change in situations or events in accordance with one s will, which would, using normally accepted methods, be unchangeable [6, p. 110] the statement echoes aleister crowley s definition, and in admitting to a rather broad definition anton lavey refers to the equivalence between the perception of magic and science, possibly borrowing athur c

l, which would, using normally accepted methods, be unchangeable [6, p. 110] the statement echoes aleister crowley s definition, and in admitting to a rather broad definition anton lavey refers to the equivalence between the perception of magic and science, possibly borrowing athur c. clarke s famous third law, which stipulates that [a]ny sufficiently advanced technology is indistinguishable from magic. most interpretations ranging from mysticism to die hard science are thereby covered. anton lavey asserted that magic falls into three basic categories: anger, lust, and compassion [6, pp. 114-115] feelings that are often difficult to cope with in many societies. two sections of the satanic bible are devoted to the practice of magic. one section contains three recipes for the aforementioned

tations ranging from mysticism to die hard science are thereby covered. anton lavey asserted that magic falls into three basic categories: anger, lust, and compassion [6, pp. 114-115] feelings that are often difficult to cope with in many societies. two sections of the satanic bible are devoted to the practice of magic. one section contains three recipes for the aforementioned three categories of magic. the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enochian keys in the satanic bible simply because he was told that they were dangerous to mention [5, p. 4. when the church of satan uses the term ceremony, it means ritual in sociology. when it uses the term ritual, it means magic in sociology. this document uses the sociological nomencla

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal

its suppression, esotericism made a strong comeback, and steadily grew in size and prestige during the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important international esoteric movement. it was followed by speculative freemasonry in the eighteenth century and theosophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (in its reformed presbyte

obtained considerable publicity through the court hearing. although crowley must have reveled in such public attention, he lost several friends through it, in particular his disciple j. f. c. fuller, who had written the eulogy of crowley titled the star in the west (1907. meanwhile, crowley had joined another secret order, the ordo templi orientis (oto, which strongly emphasized the power of sex magic. after crowley departed to the united states toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1

in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states t

its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

gus in the haunted and the haunters (1857. sources: howe, ellic. the magicians of the golden dawn. london: routledge& kegan paul, 1972. lytton, bulwar. the coming race. london: george routledge& sons, 1877. complete works. new york: thomas y. crowell, n h maa-kheru according to egyptologist gaston maspero, maa-kheru is the egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in amenti, the egyptian hades (see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tale. the stories in this

gi, or magicians, and wise men or they were distinguished into two classes by those names. their name, pronounced mogh by later persians, and magh by the ancients, signified wise, which was the interpretation of it given by the greek and roman writers. stobaeus expressly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees a

ia. they were seen, it seems, both by day and night, and the things that formerly belonged to them were observed to stir and change their place without any person being seen to touch them. and the only remedy in these cases, he claimed, was to cut off the head and burn the body of the persons supposed to appear. sources: calmet, augustine. the phantom world. 2 vols. london: richard bentley, 1850. magic general term for magic art, believed to derive from the greek magein, the science and religion of the priests of zoroaster (see magi, or, according to philologist skeat, from greek megas (great, thus signifying the great science. it commonly refers to the ability to cause change to occur by supernatural or mysterious powers and abilities. in the twentieth century, magic has been more stringe

(great, thus signifying the great science. it commonly refers to the ability to cause change to occur by supernatural or mysterious powers and abilities. in the twentieth century, magic has been more stringently defined as the ability to create change by an act of the will and the use of the cosmic power believed to underpin physical existence. contemporary magicians also distinguish between high magic and low magic. the latter refers to using magic to make changes in the mundane world, from concocting love potions to drawing money to oneself. the former refers to disciplined change of the self, and practitioners of high magic compare it to yoga. early history until a few centuries ago, most people lived in what they considered a magical universe, and evidence of the practice of magic is f

es in the mundane world, from concocting love potions to drawing money to oneself. the former refers to disciplined change of the self, and practitioners of high magic compare it to yoga. early history until a few centuries ago, most people lived in what they considered a magical universe, and evidence of the practice of magic is found as far back as human prehistory. among the earliest traces of magic practice are paintings found in the european caves of the middle paleolithic period. these belong to the last interglacial period of the pleistocene epoch, named the aurignacian after the cave dwellers of aurignac (southern france, whose skeletons, artifacts, and drawings link them with the bushmen of south africa. in the cave of gargas, near bagneres de luchon, there are, in addition to spi

ESOTERISM AND THE LEFT HAND PATH

ent according to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path thi

undalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an atomistic and materialistic view of man and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiatio

nds to a certain degree to the philosophy of dragon rouge. there are principles in different dark traditions that corresponds to each other and which makes eclectic studies fruitful. oden, shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon rouge. magic and esoterism the sociologist, edward e. tiryakian coined a classical definition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i refer to those religiophilosophic belief systems which underlie occult techniques and practices

timate reality, which mappings constitute a a stock of knowledge that provides the ground for occult procedures faivre accepted tiryakians use of the terms, but have pointed out that they include certain limitations since there are practical sides of esoterism and theoretic side of occultism. magi refers to a practice and can correspond to the term occultism as defined by teryakian. when the term magic begun to be defined scientifically the magic was often viewed as a pseudo science or a pre-science. the two first writers who defined the term magic and were to gain any influence were edward burnett taylor and james frazer. both writers viewed magic as a false and primitive science. frazer divided the so called sympathetic magic in two categories: the homeopathic which works through touch a

ned the term magic and were to gain any influence were edward burnett taylor and james frazer. both writers viewed magic as a false and primitive science. frazer divided the so called sympathetic magic in two categories: the homeopathic which works through touch and the imitative which is based on the conception that like attracts like. in many magical environments aleister crowleys definition of magic is accepted. according to crowley: magic is the science and art of causing change to occur in accordance with will. this is a definition that is also used in dragon rouge. dragon rouge views magic as a practical philosophy of the will which enables the progression of the individual and a knowledge about the hidden. dragon rouge www.dragonrouge.ourosicrucian thoughts on the ever-burning lamps

EVERBURNING LAMPS

sued; in the bottom was a lamp, which went out; the fragments were still oily; this became dry after exposure.-see "lowthorp, abridgment of philos. trans" vol. iii, sec. xxxv, also no. 185, p. 227. in a certain temple of venus in egypt there hanged a lamp which neither rain nor wind could put out, says, st. augustine, in his work "de civitate dei" lib. xxi, cap. 6, and he associates its make with magic, and the devil, as indeed do all roman catholic authorities whenever they mention any of these lamps. fortunius licetus describes this lamp in his work "de reconditis lucernis antiquorum" cap. vi, and see`"isidorus, de gemmis" ludovicus vives, 1610, in his notes to st. augustine, says that in his father's time, a.d. 1580, a lamp was found in a tomb, which from the inscription was 1500 years

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ttached itself to a young man experimenting with psychedelic drugs. the being called itself asmitor even as it explained that this was not precisely its name, but the closest approximation that the human voice could manage to pronounce. shell said that he met mark while both were living in an apartment building in richmond, virginia, in 1969. shell and a friend were pursuing an interest in ritual magic. mark, then eighteen years old, expressed no interest in such things; his interests were in electronics and occasional use of hallucinogens. thus, shell was surprised and skeptical when mark began speaking of contact he was beginning to experience with what he called an entity that gave him certain things in exchange for periodic occupation of his physical body. around this time shell and hi

e letters and talked on the phone on occasion. mark expressed growing desperation about his plight. he was certain now that he could escape asmitor s grip only by destroying himself. thus, shell said, it came as a shock, but not really a surprise, to hear from a mutual friend. that on april 1, 1970, mark had committed suicide. shell noted that not long afterward, while perusing a book of medieval magic, he came upon the name asmitor, though he could not tell steiger exactly where. i am convinced that mark had never read this book, he remarked, and i am also convinced that mark did not simply make up this name. steiger, on the other hand, suspected that the tragic episode came out of paranoid schizophrenia, or some other illness. further reading steiger, brad, 1973. revelation: the divine f

airies encountered means, ranging from na ve new age nuttiness to expansions and willed changes of awareness involving techniques handed down within the old traditions, but developed and applied in a modern way (stewart, 1995. new age fairies are a gentler lot than their harsh counterparts in tradition. fairies are now incorporated into such concerns as healing, gardening, earth awareness, ritual magic, and personal transformation matters far removed from the often ill-tempered, impatient, anthrophobic concerns of traditional fairies. see also: chaneques; close encounters of the third kind; cottingley fairies; fairy captures; magonia; white s little people further reading barry, john, 1938. fairies in eire. the living age 355 (november: 265 266. bord, janet, 1997. fairies: real encounters

ntends that anyone can channel if he or she wants to. it is, he asserts, as easy as learning how to whistle. see also: channeling further reading klimo, jon, 1987. channeling: investigations on re- ceiving information from paranormal sources. los angeles: jeremy p. tarcher. shepard, leslie a, 1991. encyclopedia of occultism and parapsychology: a compendium of informa- tion on the occult sciences, magic, demonology, superstitions, spiritism, mysticism, metaphysics, psychical science, and parapsychology, with bio- graphical and bibliographical notes and compre- hensive indexes. third edition. detroit, mi: gale research. linn-erri linn-erri introduced herself to robert p. renaud one night in july 1961. a pittsfield, massachusetts, ham-radio buff and general electric technician, renaud heard b

him to learn that her name was mary. under her coat, she was wearing a chocolate-brown uniform that looked something like a ski suit. she was, she said, from venus. mayer attended at least one more giant rock convention hoping to see her again, but this turned out to be his one and only contact with her. see also: van tassel, george w; venudo further reading hamilton, william f, iii, 1996. alien magic: ufo crashes abductions underground bases. new brunswick, nj: global communications. meier, eduard billy (1937) born on february 3, 1937, in bulach, switzerland, eduard albert billy meier would become an international contactee celebrity (his nickname stems from a youthful fascination with characters from the american old west such as wild bill hickok and billy the kid) meier claims to have

FAUST

xperiences rather than through the study of philosophy. dedication ye wavering forms draw near again as ever when ye long since moved past my clouded eyes. to hold you fast, shall i this time endeavour? still does my heart that strange illusion prize? ye crowd on me! tis well! your might assever while ye from mist and murk around me rise. as in my youth my heart again is bounding, thrilled by the magic breath your train surrounding. ye bring with you glad days and happy faces. ah, many dear, dear shades arise with you; like some old tale that time but half erases, first love draws near to me and friendship too. the pain returns, the sad lament retraces life s labyrinthine, erring course anew and names the good souls who, by fortune cheated of lovely hours, forth from my world have fleeted

tors and masters, writers and preachers; no doubts plague me, nor scruples as well. i m not afraid of devil or hell. to offset that, all joy is rent from me. i do not imagine i know aught that s right; i do not imagine i could teach what might convert and improve humanity. nor have i gold or things of worth, or honours, splendours of the earth. no dog could live thus any more! so i have turned to magic lore, to see if through the spirit s power and speech perchance full many a secret i may reach, so that no more with bitter sweat i need to talk of what i don t know yet, so that i may perceive whatever holds the world together in its inmost folds, see all its seeds, its working power, and cease word-threshing from this hour. oh, that, full moon, thou didst but glow now for the last time on

breast; and each is fain to leave its brother. the one, fast clinging, to the world adheres with clutching organs, in love s sturdy lust; the other strongly lifts itself from dust to yonder high, ancestral spheres. oh, are there spirits hovering near, that ruling weave, twixt earth and heaven are rife, descend! come from the golden atmosphere and lead me hence to new and varied life! yea! were a magic mantle only mine, to bear me to strange lands at pleasure, i would not barter it for costliest treasure, not for the mantle of a king resign. wagner oh, call them not, the well-known swarms that streaming spread throughout the murky air; in every quarter they prepare a danger for mankind in a thousand forms, sharp spirit-fangs press from the north upon you here with arrow-pointed tongues; an

to be? wagner why, just a poodle; in his way he s worrying in his attempt to find his master s traces. faust but do you note how in wide spiral rings he s hurrying around us here and ever nearer chases? and if i err not, there s a trail behind him! along his path a fiery eddy flies. wagner only a plain black poodle do i see. don t mind him! i think it s an illusion of your eyes. faust he seems in magic nooses to be sweeping around our feet, a future snare to bind. wagner i see he doubts, he s timidly around us leaping, two strangers- not his master- does he find. faust the circle narrows; he s already near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it

with you i shall not break! the aim and goal of all my energy is to fulfil the promise i now make. i ve puffed myself too high, i see; only within your ranks do i deserve to be. the mighty spirit spurned me with a scoff, and nature turns herself away from me. the thread of thought is broken off, to me all learning s long been nauseous. in depths of sensuality let us our glowing passions still! in magic s veils impervious prepared at once be every marvel s thrill! come, let us plunge into time s rushing dance, into the roll of circumstance! there may then pain and joyance, successes and annoyance, alternately follow as they can. only restlessly active is a man! mephistopheles to you no goal is set, nor measure. if you should like to nibble everything, to snatch up something on the wing, may

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nfuse enoch son of qain with enoch son of yared. the former enoch was the grandson of adam and the son after whom qain was said to name a city.11 enoch son of yared was the great, great, great, great grandson of adam, and the one who walked with elohim and was transformed into metatron(]vruum).12 the thirteen enochian keys of enoch son of qain are reflected in such works as the book of the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and medieval grimoires such as the armadel, goetia/lemegeton, etc.13 the primary text of the mystical qabalah that appears to occupy a central place of importance in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the struct

ary schools of practical or hermetic qabalah are the golden dawn and the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in e

teresting to note that in the sinatic hebrew alphabet, the letterform of the shin is contained in the letterform of the mem. the full implications of the lord hvhy manifesting in human form as master mosheh have faded into esoteric obscurity. the penultimate storytellers of torah shmoth have relayed to us: the spectacular story of the liberation of the hebrews from egyptian slavery34 and the high magic of pesach (xcp, passover, the attempt to make israel a nation of prophets and priests, the ultimate drama on sinai, and the meticulous construction of the tabernacle containing the ark. many wonderful teachings about the nature and significance of messiah in the hebrew and jewish traditions have been lost, suppressed, distorted, or watered down. hence, jews generally regard master mosheh as

cension and transformation of enoch ben yared is vaguely alluded to in torah b reshith 5:24, and related in detail in i enoch, the first of the two remaining books of enochian literature traced to the reign of sheba in ethiopia. i enoch was translated by r.h. charles in the late nineteenth century. in the qur an, metatron is referred to as al khidr. 13 s.l. macgregor mathers translated the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and the grimoire of armadel. these books were drawn upon by both the golden dawn and ordo templis orientis for some of their rituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought attention to the sifra detzniyutha and the idra rabba with his english translation of

FOCUS OF LIFE

us alone seem safe. without remorse. man invented self-pleasure but knoweth not his own love. everything was once arbitrary. yet they who spoke: their power has ended in common sexual practice-abnormal only with jaded appetites. they who knew were rightly crucified, scorned, ignored and their mouths sealed with their own excrement. have we not forgotten more than we shall ever learn? where is the magic to revitalize the mouldering words? everything is again eventually arbitrary! what is there to believe that is free of belief? what is there to will that is safe from reaction? why is belief always incarnating? though oft times not even a sincere wish? who among men knoweth what he believes? everything is true at some time. what is this unpleasant thing, necessitysuffering? how originated pa

kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of

stant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet never known. my kiss is a sword thrust! for whom, am i, this insatiable fountain in the hot deserts? only for thee, o, l.c.o'cs" thus sang aaos, the blasphemer, throwing off his grave shroud. going again among men [for he pleasured in all men, he gave unto them his magic book, named "life and death, the jest called love, wherein every man is a god, in whatsoever he will his belief" and aaos passed his way, muttering to his goatish beard "what now is left all hope is dead? for i have buried my illusion and dishonesty. thus my body is now all inconceivableness! o, god, where is thine enemy" the dreams of aaos the i and the arcanum one day the time drew near fo

ve [i.e. to free from consciousness. yea, a thousand times! so that the desire become large and insane enough to self-will. how can memory forget-when we invented reaction? what is all bad memory-but morality? what is will but reaction-impulsed from the accidents of i" then aaos remembered he had conditioned his realization by thought of time and remarked "so ends in the part sexuality-all asses' magic that premeditates time. much thought destroys the nerve. the arcana knows more than the i wills: and thus should i have it" then aaos laughed aloud and spoke "up! up! my sexuality! and be a light unto all-that is in me" for he had-while contemplating-eluded his i and knew he would shortly obtain. and thus he found a new use for his righteousness. self-love and map making aaos in his youth ha

s of one he had made his friend. in youth-like rage he cast aside his lover and wandered into marriage of every kind, without satisfaction. then the evil voice died. for years aaos wandered restlessly seeking, but never finding his lost love: thinking they were both in hell. then in his utmost weariness and despair, he thought much more deeply; and at last realized that the dream was the time for magic. and then he willed. with the new moon his wish was materialized and again he met his first and only love. their hearts being still virgin, aaos spoke unto her "out of chaos have i awaked and found thee, o beloved. death itself shall not part us; for by thee alone will i have children" and they married and were ecstatic thereafter: for in their ecstasy he noticed death smile. aaos then awoke

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

. he also inspired a group of students to undertake detailed investigations of hermetic influence on individual writers, published as testi umanistici su vermetismo. several french scholars are aware of renaissance hermetism. in england, d. p. walker has examined the prisca theologia in an important article, and has analysed ficino's use of the hermetic asclepius in his book spiritual and demonic magic from ficino to campanella. this book brings out for the first time shades of difference in renaissance attitudes to magic and indicates the bearing of the subject on religious issues. no one had as yet spoken of bruno in connection with hermetism, nor, in spite of my interest in all these studies, did the possibility of such a connection occur to me for some time. i had long known that bruno

t for the first time shades of difference in renaissance attitudes to magic and indicates the bearing of the subject on religious issues. no one had as yet spoken of bruno in connection with hermetism, nor, in spite of my interest in all these studies, did the possibility of such a connection occur to me for some time. i had long known that bruno's works, particularly those on memory, are full of magic (a fact which did not escape lynn thorndike in his history of magic and experimental science) but i did not realise i* ix preface that his magic belongs with his philosophy as part of a hermetic philosophy. it was not until a few years ago that it dawned upon me, quite suddenly, that renaissance hermetism provides the long-sought-for major clue to bruno. the right key was found at last; my f

on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x preface and aquilecchia's edition of the two newly discovered latin works. the treatment of campanella as a sequel to bruno is new, though indebted to walker's analysis of campanella's magic and to the labours of l. firpo. the last two chapters emphasise the weakening of hermetic influence through the dating of the hermetica and its survival in esoteric writers and societies (both these points have been briefly indicated by garin. the emergence of seventeenthcentury thought in mersenne, kepler, and descartes is seen against the background of the hermetic tradition. there has ine

. hermetica, ed. w. scott, oxford, 1924-36 (four vols. xiii abbreviations sommario angclo mercati, ii sommario del processo di giordano bruno, citta del vaticano, 1942. test. uman. testi umanistici su i'ermetismo, testi di ludovico lazzarelli, f. giorgio veneto, cornclio agrippa di nettesheim, a cura di e. garin, m. brini, c. vasoli, p. zambelli, rome, 1955. thorndike lynn thorndike, a history of magic and experimental science, columbia university press, 1923-41 (six vols. walker d. p. walker, spiritual and demonic magic from ficino to campanella, the warburg institute, university of london, 1958. xiv chapter i truth through successive brazen and iron ages still held sway and the search for truth was thus of necessity a search for the early, the ancient, the original gold from which the ba

r, better period to which they turned. the humanist knew the date of cicero, knew the correct date of his golden age of classical culture; the reformer, even if not clear as to the date of the gospels, knew that he was trying to return to the earliest centuries of christianity. but the returning movement of the renaissance with which this book will be concerned, the return to a pure golden age of magic, was based on a radical error in dating. i he great forward movements of the renaissance all derive their vigour, their emotional impulse, from looking backwards. the cyclic view of time as a perpetual movement from pristine golden ages of purity and hermes trismegistus the works which inspired the renaissance magus, and which he believed to be of profound antiquity, were really written in t

FRATER ELIJAH ANGELS OF CHAOS

end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living i

ly god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyw

teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbling into this blackest of all labyrinths. he entered by choice. we all do. t t whether we are mapping the heavens or skulking the lanes of the underworld; whether we are hunting the imprisoned fiend or have ourselves become the monster; wheth

FRATER TENEBROUS CULTS OF CTHULHU

rough which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil worship. a point to note here is that lovecraft never actually used the term cthulhu mythos, which was introduced after his death by his protege, august derleth. cthulhu is only one of a pantheon of deities which includes yog-sothoth, azathoth, nyarlathotep, and shubniggurath, amongst others. the manifestations of these beings varies from story to story sometimes they are described

f-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of col

and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgregor mathers translation of the sacred magic of abra-melin the sage, and cotton mathers, wonders of the invisible world, which documents the witchcraft phenomena centred around salem in 1692. the titles of these volumes are echoed in those which were created by lovecraft and his fellow contributors to the cthulhu mythos: de vermis mysteriis, the pnakotic manuscripts, les cult

mention of dee s name in connection with the necronomicon is interesting in that he was one of the few magical adepts of the past who can present us with practical evidence of communication with non-human entities. dr. john dee was the astrologer to queen elizabeth i, and worked with a number of scryers, or seers, the most talented of which was the irishman, sir edward kelly. through the use of a magic mirror of mayan origin, kelly made contact with certain spirits, who communicated through him a series of magical calls, or keys, in a language called enochian. this language has since been studied and analysed by many historians, who confirm that it is indeed an authentic and consistent idiom, without resemblance to any other still in existence. it is even more remarkable that, in recently

FRATER U D PRACTICAL SIGIL MAGIC

others, h. p. lovecraft. 4 outside the circles of time, kenneth grant, page 296. muller, 1980. 5 the haunter of the dark, the dunwich horror and others, h. p. lovecraft. 6 he cometh and he passeth by, h. r. wakefield. 7 letter no. 610, to miss elizabeth toldridge, selected letters volume iv. arkham house, 1976. 8 letter no. 604, to clark ashton smith, selected letters volume introduction sigil magic, particularly the system developed by the english painter and sorcerer austin osman spare, is one of the most efficient and economical disciplines of magic. for the most part, it can be performed without complicated rituals, needs hardly any paraphernalia, is independent of philosophical and dogmatic premises and, due to its simplicity, can be learned easily and quickly. most important of al

of my article gaustin osman spare and his theory of sigils' from the, alas, now.defunct german magazine unicorn, issue 1/82. this issue has been out of print for quite some time, but many readers' inquiries have shown that there is still much interest in this article and it is increasing every day. since the article also covers some of the historical and philosophical background of spare's sigil magic, it might be useful to present it here within a new context to a greater audience. ix x/ practical sigil magic the word method explained in the article will be shown in greater depth in chapter 2. further examples will be given, as well as comments and tips for practical use which you will rarely find in literature on this subject. next we will deal with the pictorial method, which has sever

ntroduce a mature system of symbol.logic, accessible to everyone. this certainly would have been spare's intent had he ever finished what has become known as the legendary grimoire of zos, i.e, had he introduction/ xi completed it with explanatory comments for the magicians of his time. albeit spare's personal philosophy (which he himself termed the zos kia cultus) is not that important for sigil magic itself, we should not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. alth

eating personal, that is to say, individual sigils. this is a completely different approach compared to the tendency of many other books, which usually prefer to list traditional, largely mutilated or inaccurately reproduced sigils taken from the gmagical cookbooks' of generally obscure authors with little or no practical experience of their own. although the planetary sigils xii/ practical sigil magic discussed at the end of this study are taken from the work of agrippa nettesheim, who is above all criticism in this respect, a single glance at other standard works about magical symbols will show that most magicians and alchemists in the middle ages (the supposed gpeak h of occidental magic) largely developed their own sigil language using a rather small number of well.established symbols

n expressed intention to do so.our eyes to an atavism different from the one discussed in chapter 6, for he has shown us the origin of all magical symbolism.the human soul itself! his message is that those magical sigils which truly work derive from our own unconscious and will return again to their source to begin their work after being impregnated by our will. naturally, and this applies to all magic, one might gain the false impression that it would be much less of a strain to get everything organized and prepared straight from the horse's mouth of a ggreat illuminated true master of wisdom' but this has nothing to do whatsoever with practical magical success. one could compare this to studying at a introduction/ xiii university: anything you may have missed in the beginning through idl

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

the spears into pruning hooks. in the past, humanity has been claiming universal brotherhood as a great ideal, but we must come closer than that to being in full accord with the christ. he said to his disciples "ye are my friends" among brothers and sisters, hate and enmity may exist, but friendship is the expression of love and cannot exist apart from that. universal friendship is therefore the magic word which will eventually level all distinctions, bring peace upon earth and good will among men. this is the great ideal which points the shortest way to the new heaven and the new earth, where the sons of cain and the sons of seth will eventually be united. part ix armageddon, the great war, and the coming age the chart printed in part v shows that there was an age when humanity lived in

f fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and through generations, the sons of cain became the craftsmen of the world, skilled in the use of fire and metal. their ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminine ideal, the virgin mary, and ruling their people by the magic water placed at their temple doors. various attempts have been made to unite the two streams of humanity and emancipate them from their progenitors, jehovah and the lucifer spirits. with this end in view the symbolical temple was built according to the instruction of solomon, the son of seth and the molten sea was cast by hiram abiff, the son of cain; but the main object was frustrated as we

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the st

the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the o

FREEMASONS SATANISM AND SYMBOLISM

this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this picture. in these symbols, the left-hand pentagram surrounded by the magic circle is lucifer- the good god- with the one point upward and two down; the right-hand pentagram, again surrounded by the magic circle, is satan- the evil god- with the two points up and the one down. these symbols depict exactly what albert pike is talking about in the paragraph above. he says that the evil god, whom he calls seth or typhon [typhon is listed in the satanic bible as inferna

he luciferian illuminati and the other contains those who have no knowledge of it whatsoever [behold a pale horse, p. 78] freemasonry the worship of lucifer, satan part 2 of 5 this page concentrates on masonic symbols. occultists put an enormous emphasis on communicating through symbols with other members while hiding the truth from the initiates and the "profane" i.e, people who are not members "magic symbols" by fredrick goodman states that "the true magic symbol is an image which hides an inner meaning. this meaning is usually cunningly hidden behind a form which most people think they can understand immediately [p. 6] examining these masonic symbols reveals the cunningly hidden meanings. then compare them with known satanic symbols so you can easily see from whence freemasonry receives

e says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; t

formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the i

ntify masonry as coming from the druid religion, this admission is extremely damning "masons. admire the druids and some of them even claim that masonry came from druidism. of course, the druids were occultic priests, practiced astrology, and offered human sacrifices [dr. c. burns, masonic and occult symbols illustrated, p. 28] wonderful. this statement means that freemasonry practices both white magic and black magick witchcraft. the illuminati practices black magick witchcraft, and so will antichrist! albert pike then reveals that other mysteries' religions throughout the globe and at different times also worshipped the serpent, in various ways. for example [quotes below taken from morals and dogma, p. 496-500] 1 "the phoenicians represented the god nomu (kneph or amun-kneph) by a serpen

FULL MOON RITUALS

s, bowls and pitchers to receive that which friends may bring in offering to each other this moon- and ends by lighting all of the tapers in the triple candelabra which span the table's length. seeing that all is ready in the great hall, deer moves to its far end and throws open the doors to the circular stone ritual room, the first room built here and still the old castle's heart. surprised by a magic he's never really noticed before, deer ponders how it is that doors from the northern end of the great hall open onto the north quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he removes all the dust and unw

FULLER J F C SECRET WISDOM OF THE QABALAH

to the student. qabbalah, the philosophical writings of solomon ben yehudah ibn gebirol or avicebron, isaac myer, 1888; la kabbale ou la philosophie religieuse des hebreux, ad. franck, 1889. the kabbalah, its doctrines, development, and literature, christian d. ginsburg, second impression, 1920. the holy kabbalah, a. e. waite, 1929. the secret doctrine of israel, a. e. waite, 1913. the history of magic, eliphas levi, 1913. the book of formation or sepher yetzirah, knut stenring, 1923. the zohar in moslem and christian spain, ariel bension, 1932. a garden of pomegranates, israel regardie, 1932. q.b.l. or the bride's reception, frater achad, 1922. the anatomy of the body of god, frater achad, 1925. secret wisdom of the qabalah page 11 chapter i the wisdom of the qabalah the qabalah the qabal

he theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical, is philosophical; the second is magical and is largely elaborated round the maaseh merkabah- the chariot of ezekiel and the four animals which are also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah is the more important branch. it forms, as adolph franck says: gthe heart and life of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself t

sanctuary shut, all ye who would spare your sleeping father the mockery of the imitators of ham.9. the veil of isis is not lifted with impunity, and curiosity blasphemes faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absorbed all the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were

the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the connecting link is the power of will, which is neither good nor evil, but a power or energy, which can be filtered through good or evil. it is, as it were, the beam of light of a magic lantern, the slides it penetrates being the nature of man. as long as these slides exist there can be no perfect vision of god and, consequently, no perfect union. when moses said to god, gi beseech thee, show me thy glory h, the answer he received was: thou canst not see my face: for there shall no man see me, and live. and the lord said, behold, there is a place by me, and thou shalt stand

ace shall not be seen. 37 which means that man, if he wills, can see god's lower manifestation- his visible universe- but that his invisible nature is cut off from him whilst in the flesh. since this fundamental law of equilibrium was first grasped, and it sinks back long before qabalistic days, nothing has been added to the essential knowledge of man; and the philosophy of the classical age, the magic of the medieval, and the science of the modern ages are founded upon it and have, in attempting to explain it, merely replaced one set of symbols by another. the zohar says: the holy one, blessed be he, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. the whole world is constru

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ved to tolerate us both.r.a. g ilber tbristol,february1987introductionwritingto his friend louis wilkinson, on7april1945,aleister crowleyremarked-inuncharacteristically charitable fashion-!if it had not been for waite,idoubt if, humanly speaking,ishould ever havegotin touchwiththe great order' inevitably he prefixed this praisewithabuse 'waite certainly did start a revival of interest in alchemy, magic, mysticism, and all the rest.thathis scholarship was so contemptible, his style so over-loaded, and his egomania so outrageous does not kill to the point of extinction, theworthof his contribution' even this is muted criticism for crowley; more often he heaped abuse on waitewithgusto, tingeing itwithvenomous personal attacks that were as unjustified as were his assaults on waite's writing. h

subsequently joined the hermeticorderof the goldendawnhe failed to find the interiorchurch-forthe simple reason that it was never there. such achurch-theholyassembly-would,inevitably, have required from crowleywhathe didnotwish to give: the renunciation of his self-centred nature. this he could only preserve by the practiceofmagic anditwas waite's measured analysisofthe futility and wickedness of magic that so enraged him in later years.13__introduction_ 12crowley's hostility centred on his awareness that waite had perceived the true nature of magic and pointed to anotherway-thatofthe mystic. unwilling to acceptwhathe knewinwardly to be true; crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generationsofoccultists should knowofwaite and be

the raw material of the critical studies he was beginning to write and the' stuffoutofwhich his63_ doraandthecomingoflove 62ownbeliefs were slowly and painfully taking on systematicform, while for machen compiling cataloguesofnew and secondhand occult books was a significant partofhisworkforredway-italso gave him the technical background for his early fantastic stories.but their two approachesto magic and all other forms of occultism were quite different. machen was fascinatedbutcondemned itall-hewas rooted firmly in the churchofengland and never really deviated from his traditional christianfaith-whereaswaite sought a common reality behindbothoccultismandthe church. whatever the specific question at issue they would never be in agreement,butwouldalwaysargue overit furiously andjoyously.w

order, as frater avallaunius, on 21 november1899-thelast member to have had the original form of the order's 'obligation' administered tohim-andprogressed to the grade ofpracticus, at which point he stopped.nothingwithin.theorderseemed of value to him and he found that it 'shed no ray of any kind on my path',butwaite had done hisworkwell: machen had pulled back from the destructive path of black magic and would soon leave allofoccultism for a new career on the stage.hehad also metwithinthe confines of the goldendawn'a dark young man,ofquiet and retiring aspect,whowore glasses' andwhotoldhim'a queer taleofthe manner in which his life was in daily jeopardy'(thingsnearandfar,p. 148: a living counterpart, to all intents, oftheyoung man in spectacleswhofigures so prominently inthethreeimpostor

ourn in the goldendawnlasted no more than twelve months and came to an end shortly before january 1901,whenhe exchanged theatrical rituals for the theatre and began his eight-year associationwiththe shakespearean repertory company of the distinguished actor-manager f.r.benson, towhomhe had been introduced by christopher wilson, the company's musical director" almost immediately he discovered that magic wasnotso easily left behind, for he was called upon to provide a conjuration for one of the company's productions at stratford. he appealed for help to waite,whopromptly obliged by compiling a 'conjuration to be used in theatres' of some one hundred words of latingibberish-althoughhe had no idea for which play it was required (in fact,henryvi,part2).waite noted in his diary(11april 1901) tha

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

awnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmathersand the golden dawn.hewas indebted more to christian mysticism and to the traditional antecedentsofboththe aforenamed groups than anything else and looked back to the past to dredge up what he could about alchemy, the qabalah, thetarot,the rosicrucians and medieval magic.hecame to write large tomes on allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achieved. i know many in the fieldofalchemy alone who worship waite for his translationsofsome of the basic texts in the spagyric art.hisadvocacyofchristian mysticism attracted to him an authorityofthe statureofevelyn underhill and a novelist like charles williams

siveillustrationoftheoccultsciences(1784)to the freemasons, praising the 'moral rectitude and purityofdesign'oftheir fraternity, and he took great pains to show the14thegoldendawnconformity of astrology with christianity and to urge 'the young student in astrology' to lead an upright and sober life. similarly, francis barrett, when advertising for students in the pages of his textbookofceremonial magic,themagus,orcelestialintelligencer(1801),gave as two of the purposes of his school 'to promote the discoveryof whatever may conduce to the perfection of man' and 'the promulgationofwhatever may conduce to the general happiness and welfare of mankind'.itis unlikely in the extreme that he intended this as a means of promoting illuminized radical politics. but whether one sees it as revolutionar

and fresh ones took their place. i have30volumes, containing upwards of12,000answers received in this way, which i keep carefully under lock and key. a crystal, if properly used, should be dedicated to a spirit."headded that 'although i have had a crystal since1824i have never seen anything myself' what he did not tell them was that he used precise magical formulae to consecrate his. crystals and magic mirrors.tohis fellow rosicrucians of the s.r.i.a. he was more forthcoming 'after thirty years' desultory working with crystalsfoundation2iand mirrors, i had in1854,under spiritual instructions,prepared and consecrated a large mirror, dedicated to a spiritknown to me as the c.a [i.e. crownedangel],for the purpose of receivingvisionsand responses to metaphysical questions proposed by myselfand

o a spiritknown to me as the c.a [i.e. crownedangel],for the purpose of receivingvisionsand responses to metaphysical questions proposed by myselfand friends" he told them, too, how his seeress, emma leigh, saw the spirit of a monk who came uncalled to the crystal and related a tale of woe: he had joined a societyof rosicrucians in rome, had learned their secrets and compiled a book of talismanic magic;then he fell intothe hands of the inquisition and wasburned at the stakein1693,learningonly in the afterlife of the duplicity of the spirits he had summoned. hockleythen showed the spirit some magical talismans, and asked him if he knew anythingof them. the spirit replied 'i do know the characters. they were copied originally from some of the rosicrucian works. there's someprivate librariesa

" these seals and their interpretations hockley would most certainlyhave recorded, and as certainly theywould havebeen seen in time by other, more ambitious, members of the s.r.i.a. nor was that all that hockley recorded. in addition to his '30 volumes' of conversations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were

GILBERT THE MAGICAL MASON

eir mottoes,whollyunreli255able.)mathers, s.l.m. and 46.47, 48, 49, 54.rtcontentspageintroduction 7part one: rosicrucianchapter1. christian rosenkreuz and the rosicrucians 13 2. data of the history of the rosicrucians 28 3. the rosicrucians, past and present, at home and abroad 40 4. in memory of robert fludd 48 5. rosicrucian thoughts on the ever-burning lamps of the ancients 54 6. man, miracle, magic, from the ancient rosicrucian dogmata 66 7. courage versus obsession 71 8. chess shatranji and chaturanga 75 part two: kabalistic 9. the kabalah 3110.a further glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew r

thirty-seven paragraphs, but is a very discursive relation of the doctrines of the fratres. as a whole its tenets differ from those of thefama,and are plainly tinctured with post-reformation ideas, indeed we find the pope called anti255 christ. so that it seems safe to decide that this tract is rather by valentine andrea, the protestant theologian, than by men deeply inspired by the mysticism and magic of a man raised to adeptship by oriental sages. time will not permit any review of theconfessio,nor of any glance at the lives and works of those philosophers who have since styled themselves fratresofr.c.,so i hasten to conclude with a short summary, and with the analogies between the origin of the order of r.c. and the theosophical society. as a critic, then, of the rosicrucians, viewed fr

ch has been alleged to exist by many historians belonging to the outer world.themembers of this order, as such, make no claim to be in possession of the secret wisdom of the pupils of christian rosenkreuz, and i am very desirous that no one should leave with the impression that i speak as anything more than a critic of history, or with the notion that i have any part or lot in a personal claim to magic arts. i ask this favour of you all as referring to this lecture in conversation, because even if i were a member of the old society, and had any powers beyond those you possess, i should not make public a claim to the possession of them; because i holditat all times absurd for anyone to lay claim to the possession of any abnormal powers which he is not willing to demonstrate, or is not able

themetropolitan college holds meetings four times a year in london; it has for many years issued an annual report, which includes abstracts of the lectures read before the college.thewest of anglia province and college of bristol were formed in 1869, by major f.g. irwin, an adept who possessed a very large library of works on occult science; he was an advanced member of the society of students of magic called 'fratres lucis'.thecollege of manchester, liverpool and the northern counties was formed in 1871, and the yorkshire college (at sheffield) in 1877.theyorkshire college became dormant in the autumn of 1881, but was re-constituted under a contin255 uation warrant in 1910 as the province of hallamshire, with a collegebearing the same name.the'york' college, by consent and with the suppor

orehouse of information relating to the secret sciences and secret fraternities of all times and among many nations, while in english the two volumes of the new edition of heckethorn'ssecretsocietiesshould be read as an introduction to deeper personal research.thework of franz hartmann, namedmagic, white and black,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revelation, and the symbolical descriptions of the book of46themagicalmasonezekiel. on the christian aspe

GILBERT THE SORCERER AND HIS APPRENTICE

gs. mathers published comparatively little, apart from his books, and muchintroduction11of what did appear. was ephemeraloccasional letters and brief pieces inlightandlucifer,and an an too brief pieceonthe rosicrucial1s forthes,iu.a.his,most important papers are thosepreparedforthegoldep.dawn, manyofwhich were published by israel regardie, while others appeared in francis king'sastral projection, magic andalchemy,anda few are printed in my own studyofthe order.iithe most significantof those remaining are given here, together with his claviculefor the s.r.i.a. and a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of th

the arithmetical value of the letters whereof it is composed. the second sort of cabbala, called notaricon, consists in taking every particular letter of a word for an entire diction; and the third, called themura,i.e.,change, consists in making different transposi255 tions or changes of letters, placing one for the other, or one before the other. among the christians, likewise, a certain sort of magic is, by mistake, called cabbala, which consists in using improperly certain passages of scripture for magic operations, or in forming magic characters or figures with stars and talismans.'theoxfordencyclopaediagives simply a condensation of the above. thepennycyclopaediagives a few lines from dr henry more'sconjecturacabbalistica,and a short list of writers on the cabbala.theencyclopaediabrit

,andvictoryof justice and judgment.8. justice.a woman crowned and seated on a throne (between two columns, holding in her right hand an upright sword, and in her left the scales. she symbolisesequilibriumandjustice.9.the hermit.an old and bearded man wrapped in a mantle, and with his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or

ghtning-flash (two men fall headlong fromit,one of whom is in such an attitude as to form a hebrew letterayin.)sparks and debris are falling.itshowsruin, disruption.60 the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing star of the magi (surrounded by seven others, trees. and plants grow beneath her magic influence (and on one thet butterfly of psyche alights. she is the star ofhope. 18. the moon.the moon shining in the heavens, drops of dew falling, a wolf and a dog howling at the moon, and halted at the foot of two towers, a path which loses itself in the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in

re, height, depth, east, west, north, south. the twenty-two letters are divided into three mother letters, a, m, sh, referring to air, water, and fire; seven double letters, b, g, d, k, p, r, th, referring to the seven planets, etc; and twelve simple letters, h, v, z, ch, t, i, l, n, s,0,tz,q, referring to the twelve signs of the zodiac, etc. christian, the disciple of levi, in his recent work on magic, has made the explanation of the twenty-two hieroglyphics of the tarot form part of the initiatory ceremonies of the egyptian mysteries of crata repoa. the symbols of three of the twenty-two trumps of the tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns s

GILBERT R A THE MASONIC CAREER OF A

l, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a writer of fiction and entered instead upon his career as a critical expounder of the history and doctrines of occultism in all its forms. waite was never h

of the elder order. it been singularly devoid of prejudices 6[6] eliphas levi was the pseudonym of the french occultist alphonse louis constant (1810-75. the standard biography is by chacornac, eliphas levi (paris, chacornac, 1926. 7[7] his first published work was an ode to astronomy (1877. he published many poems and stories in minor literary journals between 1876 and 1886 8[8] the mysteries of magic, a digest of the writings of eliphas levi, with a biographical and critical essay (redway, 1886) 9[9] jennings's book was the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it pre

anic conspiracy 'it is perfectly apparent that during the last thirty years the english leading masonic knights, whether in europe or america, have imbibed more or less of the magical teachings of the french magician (eliphas levi, and we do not known anyone who contributed to this result more than mr. a. e. waite did in england, and 'no one has contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicr

rituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of masonic symbolism (1916. the forward is by fort newton

GLOBAL FREEMASONRY

ad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwinism, the collapse of the theory of evolution in 20 questions, engineering in nature, technology mimics nature, the impasse of evolution i (encyclopedic, the impasse of evolution ii (encyclopedic, allah is known through reason, the qur'an leads the way to science, the real origin of life, consciousness in the cell, technology imitates nature, a string of mi

hanged the way they saw the world. in addition, many researchers are of the same opinion. there must have been something that led the templars, despite the fact that they had previously been christian and came from a christian part of the world, to adopt a system of beliefs and a philosophy so completely different from that of christianity, celebrate heretical masses, and perform rituals of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matter more

the jewish historian, theodore reinach, says that the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."17 salomon reinach defines the kabbalah as "one of the worst aberrations of the human mind."18 the reason for reinach's contention that the kabbalah is "one of the worst aberrations of the human mind" is that its doctrine is connected in large part with magic. for thousands of years, the kabbalah has been one of the foundation-stones of every kind of magic ritual. it is believed that rabbis who study the kabbalah possess great magical power. also, many non-jews have been influenced by the kabbalah, and have tried to practice magic by employing its doctrines. the esoteric tendencies that took hold in europe during the late middle ages, especially

the esoteric tendencies that took hold in europe during the late middle ages, especially as practiced by alchemists, have their roots, to a great extent, in the kabbalah. the strange thing is, that judaism is a monotheistic religion, incepted with the revelation of the torah to moses (peace be upon him. but, within this religion is a system called the kabbalah, that adopts the basic practices of magic forbidden by the religion. this substantiates what we have presented above, and demonstrates that the kabbalah is actually an element that has entered judaism from the outside. but, what is the source of this element? the jewish historian fabre d'olivet says that it came from ancient egypt. according to this writer, the roots of the kabbalah stretch back to ancient egypt. the kabbalah is a t

ed the regime. it was believed that they had special powers and possessed secret knowledge. by this authority they influ- el from the templars to ancient egypt an ancient egyptian hieroglyphic script enced the egyptian people, and ensured their position within the administration of the pharaohs. this class, known from egyptian records as the "priests of amon" focused their attention on practicing magic and administering their pagan cult; in addition, they also studied various sciences such as astronomy, mathematics and geometry. this class of priests was a closed order possessed (so they thought) of a special knowledge. such orders are commonly known as esoteric organizations. in a magazine called mason dergisi (masonic journal, a publication distributed among turkish masons, the roots of

GNOSTIC CATECHISM

l, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although he disliked the anti-christian bias of works of h. p. blavatsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a writer of fiction and entered instead upon his career as a critical expounder of the history and doctrines of occultism in all its forms. waite was never h

of the elder order. it been singularly devoid of prejudices 6[6] eliphas levi was the pseudonym of the french occultist alphonse louis constant (1810-75. the standard biography is by chacornac, eliphas levi (paris, chacornac, 1926. 7[7] his first published work was an ode to astronomy (1877. he published many poems and stories in minor literary journals between 1876 and 1886 8[8] the mysteries of magic, a digest of the writings of eliphas levi, with a biographical and critical essay (redway, 1886) 9[9] jennings's book was the rosicrucians, their rites and mysteries (chatto& windus, 1879, 2nd ed. it was savaged by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it pre

anic conspiracy 'it is perfectly apparent that during the last thirty years the english leading masonic knights, whether in europe or america, have imbibed more or less of the magical teachings of the french magician (eliphas levi, and we do not known anyone who contributed to this result more than mr. a. e. waite did in england, and 'no one has contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicr

rituality. the danger of such an attempt is that of falling into the follies of occultism, but waite avoided that danger, as fort newton had observed in 1916 'brother waite warns us against the dark alleys that lead nowhere, and the false lights that lure to ruin, and he protests against those who would open the pandora's box of the occult on the altar of masonry. after a long study of occultism, magic, omens, talismans and the like, he has come to draw a sharp line between the occult and the mystical, and therein he is wise'114[114. we too, perhaps, would be wise if we did him the courtesy of studying his work and recognizing its peculiar genius. 113[113] the secret tradition in ]freemasonry (1937, p. x 114[114] some deeper aspects of masonic symbolism (1916. the forward is by fort newton

GNOSTIC HANDBOOK

as, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosmos (the great chain of being. the scientific model with its emphasis on experimentation and materialism, remov

machine, this cycle of decay can be seen within the class between quantity and quality. indeed, many modern criticisms of technology such as those of neil postman have a strong guenonian ring. evola and "the revolt against the modern world" julius evola was the most notable representative of the traditionalist position, he was also considered one of the most erudite authorities on hermeticism and magic. this did nothing to reduce the great controversy that surrounds him. julius cesare andrea evola was born in rome in 1898 to an aristocratic family of sicilian origin. his child-hood was marked by intelligence close to genius and he quickly learned many languages. he read widely in german, french and italian. he be-came involved with both the dada and futurist movements and was considered a

teric teachings while under persecution from the apostate church and transmitted them, via small sects and cults, to today's gnostics. the gnostic handbook page 109 wisdom from india to give an example from hinduism of the amoral path. we find in traditional hindu (tantric- vedic) tantra there are two distinct traditions, the right and left hand path. these have nothing to do with white and black magic as the ignorant suggest but are two distinct methodologies of redemption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions

n such organisations as the hermetic order of the golden dawn, the early theosophical movements, the astrum argentinum, the ordeo templi orientis and the fraternity of saturn (germany. however, these organisations got bogged down in the technology of the spiritual processes and lost the vision and art of the gnosis. hence modern reresentatives of such organisations and others found in the "ritual magic(k" community have little in common with the real gnostic legacy. various mystical brotherhoods have also arisen claiming to follow the gnosis, but these have, in the most, tended to be liberal christian organisations who have still not realised the complete framework of the gnostic system. most are simply supposed liberal minded christians who are sick of modern christianity but do not have

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the material world is very different from that which is perceived at first examination. if we are to start at the beginning then we have to c

e our earlier model of the nature of man, we can see what a central role the psyche has. if the brain-mind complex is the matrix that radiates energy into the various physical and etheric bodily systems, then its importance cannot be underplayed. at the same time, we must be cautious. in the twentieth century there has been a tendency to psychologise everything, whether it be alchemy, gnosticism, magic, demons, gods or spirits, there has been an attempt to interpret everything as products of the mind. while certainly the mind does play a paramount part in the gnostic tradition, it is ridiculous to assume everything exists in the mind alone. just as there are forces within the psyche, there are forces outside of it and psychology must be seen in this context. to create a psycho-centric syst

memes are playing an accelerating role and are bringing together more and more of humanity into one mindless, physical, demiurgic superorganism- the new world order. the limits of the mind when working with models of the mind, we need to appreciate the innate limits to our model. as discussed earlier in this course everything cannot be reduced to psychological equations. in various traditions of magic, for example, psychology is a pre-requisite for occult training, indeed israel regardie of golden dawn fame suggesting eight or nine years of psychoanalysis before any practical occult gnostic theurgy page 67 instruction should begin. while we may not go that far, it is imperative that the gnostic understand the nature of the mind as well as that of the spirit. in some sense there are two ve

e on the phonetic representations of language. it is difficult to date this transition, but it is thought to have occurred around the second century bce when the invasion of the teutons of the italian peninsula brought them into contact with both the latin and etruscan alphabets. after this period of transition, the runes developed into a mature gnostic theurgy page 112 alphabet of divination and magic. while certainly the early pictograph forms of the runes had occult significance, it is primarily since the second century that they have become a fully working system. there are different systems of runic interpretation, one of the more complete is futhark. in futhark there is a fully developed symbol system which correlates sound, letters, bodily postures, dates and timing as many other co

plete is futhark. in futhark there is a fully developed symbol system which correlates sound, letters, bodily postures, dates and timing as many other correspondences. both the druidic traditions and the runic seem to have much in common with the ariosophic hebraic forms. while the outer form may vary, the essential gnosis remains the same. the legend of odin in norse mythology odin is the god of magic, his name originates from the anglo-saxon and means pure spirit. he may be equated with thoth and mercury, but has many discrete and unique characteristics. odin is believed to be responsible for bringing runecraft to humanity. as part of his initiatory quest he hung on the world tree (ygdrassill) for nine days and nights and finally, falling from the tree, grasped the runes to his bosom and

GOETIA LUCIFERIAN

path, and something which i felt should have a new approach presented. the new presentation of this work will no doubt open some gates which should not have been opened, or rather needed to opened for sometime. zazas, zazas, nasatanada zazas in these words, i weave this spell -michael w. ford, dark moon, april 1st, 2003. 7 8 the goetia ancient and modern considered for centuries a grimoire of low magic, the goetia (loosely translated as howling or wailing) has been a tome of forbidden black magic. the 72 spirits of solomon were meant as a tool of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the

luciferian sorcery and magick, a definitive purpose is expounded in the nature of the goetic spirits. magick as itself is defined to raise one up, to ascend. as magick is a celestial work, which defines and strengthens the will (or the will strengthens magick) so that a union be brought with the baphometic statements, as above, so below. the goetia is a work of black magick. one often views black magic (k) in the perception of aleister crowley, being the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a l

orward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light

of desire, as suggested by austin osman spare (see the book of pleasure, 93 publishing, quebec canada. 22 23 the evocation circle/triangle in regard to the goetic triangle of evocation, a distinction should be presented. the three points of the triangle refers to the three aspects of hekate, being a meeting place of spirits often symbolized as the crossroads. the historical triangle in ceremonial magic is the materializing point of the daimon. while the present work explores the path of invoking such forces, the triangle itself served to unite the demonic (chthonic/atavistic) with the angelic (celestial/empyrean. the triangle contains in the center a circle, this is the summoning point of which solomon was said to bind such spirits. the inside of the triangle contains the name azazel, bein

the circle by the focused will of the magician, rather than a holy force. this is a psychological approach in which the sorcerer fully relies on the will to control the ritual, thus adding a real sense of danger to the rite. care should be practiced however with this distinction, as the djinn of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade o

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. f

you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind y

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

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

large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize befor

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

r in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hand

turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visua

l to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

urn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visua

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

rita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to

, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black en

. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or the color being in brilliant blue, just affirm to yoursel

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram rit

rge lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize befor

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel na

ls, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go of your reasoning. merely be receptiv

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

rm the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel pai

sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. once you have your visualization established, let go o

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

orm the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphae

n one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great archangel are flowing yellow and violet robes, carrryi

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

rm the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who

f the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the great tempests, the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee! o thou ocean of infinite perfection!

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:55 am the supreme banishing ritual of the pentagram the supreme banishing ritual of the pentagram (sbrp) for this ritual the adept will need the sword of the hiereus and his ceremonial regalia. the ritual can be performed in a room that is to become a permanent temple space. it can also he performed to clear a room that must be used ou

nter and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishing pentagram of spirit passive while v

h the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and

GOLDEN DAWN RITUALS A

ty. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-chiefs

itual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentagram ritu

GOLDEN DAWN RITUALS D

of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enflame yourself with the following prayer "oh isis, great goddess of the forces of nature, let thine influence descend and consecrate this wand which i dedicate unto thee for the performance of the works of the magic of light" step 6 wrap your lotus wand in the appropriate silk or linen. 8 step 7 purify the room by n and o just as you did in the beginning; 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

GOLDEN DAWN RITUALS G

ram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the four angels of fluid o, i beseech thee to impress into this weapon thy magic power, that by it, i may control the spirits who serve thee for all just and righteous purposes" let the adept trace with the chalice above the fire wand, the invoking active spirit pentagram and invoking fire pentagram with the kerub in a circle as before. 7 empowering the lesser angle of m let the adept take up the air dagger and recite the following "o thou mighty angel bdopa, ruler and p

" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the foll

over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing

tagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who

singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou re

GOLDEN DAWN RITUALS J

i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, ne

travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about

GOLDEN DAWN RITUALS K

ay at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, n

GOLDEN DAWN RITUALS VENUSZAM16

power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of elohim, and vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye

s obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones ar

GOLDEN DAWN RITUALS Z1

of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his peculiar ensigns of office are: the red lamp to signify the hidden o over which he watches. the magic staff of power to represent a ray of the divine light which kindles the hidden o. two potions whereby to produce the effect of blood. 13 he is the guardian of the inner side of the portal, the sleepless watcher of the gods and the preparer of the pathway to divine wisdom "watcher for the gods" is the name of kerux, and he is ano-oobist, the herald before them. the stolistes is stationed in t

GOLDEN DAWN RITUALS Z2

metimes written duamutef. kabexnuv is sometimes written qebhsenef. ahephi is sometimes written hapi. ameshet is sometimes written mesti. 4. the forty-two assessors: these are not described at all except to say that they make the sign of the enterer as the candidate is passed by them. they are witnesses in the judgment hall of osiris. past hierophant or past hierophantiste1 z-2 the formulae of the magic of light& an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. 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 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a cer

s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under f

knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the a

d invests candidate with his insignia. hiereus 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

m of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the spirit unto visible appearance. at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from

GOLDEN DAWN RITUALS ZAM10

oh-koo-oh-deh. zohd-ah-em-rah-en mee-kah-el-zohd-oh oh-deh oh-zohd-ah-zohd-em vah-reh-el-peh. lah-peh zohd-ee-ar ee-oh-ee-ee-ah-deh" 4 step 6 pause and feel the invoked force. step 7" in the name of hwchy,hcwhy, i invoke the power of the recording angel. i adjure thee, oh light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic, by harporcrates, lord of silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me men see not, nor understand the thing that they behold" step 8 perform l.i.r.h. of l. perform the s.i.r.h. of hnyb, with l

nscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen gu

o the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud for

GOLDEN DAWN RITUALS ZAM13

ay at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, ne

lly, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with

GOLDEN DAWN RITUALS ZAM15

l sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor 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 an

blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecr

GOLDEN DAWN RITUALS ZAM16

ower of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me, and fill my sphere with your magic power to accomplish this work of the art" step 11 draw the sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers

e the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorci

GOLDEN DAWN RITUALS ZAM17

ing all contentious writings, but also be so willing and ready, under the seal of secrecy, to impart their secrets to others. every year the arabians and africans do send to one another, inquiring of one another out of their arts, if haply they had found out some better things, or if experience had weakened their reasons. yearly there came something to light whereby the mathematics, medicine, and magic (for in those are they of fez most skillful) were amended. there is nowadays no want of learned men in germany. magicians, qabalists, physicians and philosophers were there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitants, w

he most part of them would not keep their secrets close only to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitants, who revealed unto him many of their secrets, as we germans likewise might gather together many things if there were the like unity and desire of searching out secrets amongst us. of those at fez he often did confess, that their magic was not altogether pure, and also that their cabala was defiled with their religion; but, notwithstanding, he knew how to make good use of the same, and found still more better grounds for this faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of time. thence proceedeth that fair concord, that as in every several kernel is contained a w

GOLDEN DAWN RITUALS ZAM19

ix these characters and letters, as god hath here and there incorporated them in the sacred scriptures, so hath he imprinted them most manifestly on the wonderful work of creation, on the heavens, on the earth, and on all beasts, so that as the mathematician predicts eclipses, so we prognosticate the obscurations of the church, and how long they shall last. from these letters we have borrowed our magic writing, and thence made for ourselves a new language, in which the nature of things is expressed, so that it is no wonder that we are not so eloquent in other tongues, least of all in this latin, which we know to be by no means in agreement with that of adam and enoch, but to have been contaminated by the confusion of babylon. chapter x but this also must by no means be omitted, that, while

GOLDEN DAWN RITUALS ZAM21

of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then sw

ate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of th

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

GOLDEN DAWN RITUALS ZAM22

the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and of darkness; come and obey my will; serve and fear me. i bind even ye to help me in the worlds of the magic of light. i bind ye by the curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the e

GOLDEN CHAIN AND THE LONELY ROAD

, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snake, descended from a buckinghamshire stream of cunning-craft practice and folk magic. in terms of its outward expression through ritual practice it has changed with each successive generation, but at its core a body of sorcerous principles is maintained and it is upon this 'alphabet of arcana' that each generation 'fleshes out' its own particular mode of practice. in terms specific to ritual initiation, the principles informing the general process are observation, dedication

would-be toadsman should cast the bones into the water. all the world will howl and clamour, a-seeking to distract the attention from the one bone that will move against the current; this is the charming bone, said to have power over animals. thereafter the man should take this bone and keep it upon his person. the next three nights he should sojourn alone in a graveyard, seeking for the power of magic. on the third night it is said that the 'devil' will come and try to tempt the bone away from its possessor. if the devil succeeds, the rite has failed. if you can keep the bone no matter what reward is offered, you are then an initiate of the toadsman rite. as can be seen, this is not a simple procedure and will inevitably place its operant in a position requiring independence and courage

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

132-3, 147-8. graham hancock fingerprints of the gods 54 chapter 6 he came in a time of chaos through all the ancient legends of the peoples of the andes stalked a tall, bearded, pale-skinned figure wrapped in a cloak of secrecy. and though he was known by many different names in many different places he was always recognizably the same figure: viracocha, foam of the sea, a master of science and magic who wielded terrible weapons and who came in a time of chaos to set the world to rights. the same basic story was shared in many variants by all the peoples of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people

had been as perplexed as i was by what they had seen. the respected garcilaso de la vega, for example, who came here in the sixteenth century, had spoken with awe about the fortress of sacsayhuaman: its proportions are inconceivable when one has not actually seen it; and when one has looked at it closely and examined it attentively, they appear to be so extraordinary that it seems as though some magic had presided over its construction; that it must be the work of demons instead of human beings. it is made of such great stones, and in such great number, that one wonders simultaneously how the indians were able to quarry them, how they transported them. and how they hewed them and set them one on top of the other with such precision. for they disposed of neither iron nor steel with which t

meant foam of the sea: viracocha went on his way, calling forth the races of men. when he came to the district of puerto viejo he was joined by his followers whom he had sent on before, and when they had joined him he put to sea in their company and they say that he and his people went by water as easily as they had traversed the land.8 always this poignant goodbye. and often a hint of science or magic. time capsule outside the window of the train things were happening. to my left, swollen with dark water, i could see the urubamba, a tributary of the amazon and a river sacred to the incas. the air temperature had warmedup noticeably: we had descended into a relatively low-lying valley with its own tropical micro-climate. the mountain slopes rising on either side of the tracks were densely

the conspirators rushed forward, nailed the lid tightly closed and sealed even the cracks with molten lead so that there would be no air. the coffer was then thrown into the nile. it had been intended that it should sink, but it floated rapidly away, drifting for a considerable distance until it reached the sea coast. at this point the goddess isis, wife of osiris, intervened. using all the great magic for which she was renowned, she found the coffer and concealed it in a secret place. however, her evil brother set, out hunting in the marshes, discovered the coffer, opened it and, in a mad fury, cut the royal corpse into fourteen pieces which he scattered throughout the land. once more isis set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked

e also bore a striking 17 professor michael d. coe, breaking the maya code, thames& hudson, london, 1992, pp. 275-6. herbert joseph spinden s correlation gives a slightly earlier date of 24 december, ad 2011. see mysteries of the mexican pyramids, p. 286. 18 mysteries of the mexican pyramids, p. 286. 19 world mythology, p. 240. see also encyclopaedia britannica, 1991, 9:855, and lewis spence, the magic and mysteries of mexico, rider, london, 1922, pp. 49-50. graham hancock fingerprints of the gods 106 resemblance to viracocha, the pale god of the andes, who came to tiahuanaco in the time of darkness bearing the gifts of light and civilization. graham hancock fingerprints of the gods 107 chapter 14 people of the serpent after spending so long immersed in the traditions of viracocha, the bea

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

h crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work, although somewhat obscure and difficult to read, owing to the poetic and highly symbolic language used. using the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian mag

l lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick

path. it is one that should not be undertaken lightly. it offers quick rewards but warns of fatal penalties for the unwary or unprepared. i have written this book to help clari fy the highly complex system of enochian magick for those who wish to practice it if enochian magick becomes better understood and more safely practiced as a result of this book, then its purpose will have been achieved. 5 magic vs magick "the whole question has been threshed out and organized by wise men of old; they have made a sci nce of life complete and perfect; and they have given to it the name of magick" aleister crowley, book 4 enochian magic uses the more general and familiar term magic you should note that this magican's manual uses the spelling of magick with a final' k' this is in keeping with crowley's

e made a sci nce of life complete and perfect; and they have given to it the name of magick" aleister crowley, book 4 enochian magic uses the more general and familiar term magic you should note that this magican's manual uses the spelling of magick with a final' k' this is in keeping with crowley's use of a final''k' for reasons of gematria as well as to distinguish his more specific system from magic in general. crowley defined magick as "the science and art of causing change to occur in conformity with will" this extremely broad definition is exactly the meaning intended throughout this manual. magic is both a science and an art. like music, only so much can be communicated in words. its study demands practice. you will not become a magician simply by reading this or any other book you

must put what you read hito practical application. enochian magick is a very special category of magick. after learning of the watchtowers and aethyrs, for example, you must then experience them. crowley's magick is also associated in various degrees with a sexual element, which fact alone usually distinguishes it from most other magical systems. this sexual element is not considered in enochian magic. however, certain forces and atmospheres encountered in the enochian system are decidedly sexual in nature. these forces constitute an essential difference between the more general enochian magic and the more specific enochian magick. 6 how to use this manual 'there are only two operations poss ble in the universe, anaiysis and synthesis. to divide, and to unite. salve et coagula' said the a

GREY W G CONDENSATION OF KABBALAH

sts sought lives in which everything was connected to god through some channel or another, and they wanted to play an intentionally conscious part in such a programme. they became aware of their position as active agents in the scheme of life instead of remaining inert observers and endurers. eventually kabbalism extended into almost every field of esoteric experimentation. theurgy and talismanic magic became incorporated into its curriculum as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol rep

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

is for personal use only. no part of this document may be reproduced or by any means electronic or mechanical, including photocopy, without permission in writing from the copyright holder. brief passages may be quoted with due acknowledgement of their source. 16 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all

f the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or wh

uction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength o

. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancie

icula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s, according as the words ent and wrise suit his purpose; let no one be startled to find that caucasus comes from our gouchsberg (cuckoo's hill! a later work, whose merits i acknowledge on p ]070n, comes in not unseasonably here. soldan agrees in my opinion on the atrocity and folly of the witch-persecutions, but he would dispute the connection of witches with german mythology, and derive all our magic and demonology from the greeks and komans again. the resemblance of the medigeval notions to classical antiquity strikes him so forcibly, that he seems to think, either that germany and all barbarian europe till their early contact with the romans were without any magic or belief in ghosts, or that such belief suddenly died out. the walburgis-night, it seems, was suggested by roman lares pra

37, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, steps into the shoes himself, and flies up into the clouds with the cup and staff. with the same adroitness siegfried among the dwarfs manages the division of their hoard, upon which lies the wishing-rod (p. 457; and our nursery tales are full of such divisions (altd. bl. 1, 297. km. ed. 5, no. 193. vol. iii. c x

think of without our past reflecting its radiance upon it, and on which the future will avenge any depreciation of the olden time. my gleanings i bequeath to him who, standing on my shoulders, shall hereafter get into full swing the harvesting of this great field. jacob grimm. berlin, 28th april, 1844. contents vol. iii. chapter xxx. poetry xxxi. spectres xxxii. translation. xxxiii. devil. xxxiv. magic. xxxv. superstition xxxvi. sicknesses. xxxvii. herbs and stones xxxviii. spells and charms index. pages 899 912 913 950 951 983 984 1030 1031 1104 1105 1147 1148 1189 1190 1222 1223 1249 1251 127g chapter xxx. poetry. maei'e however means not only fama, but fabula; and here some other and more interesting personifications present themselves. we perceive that the existence, organization and c

and more interesting personifications present themselves. we perceive that the existence, organization and copiousness of poetry, as of language itself, reach back to a remote antiquity, that the resources and beauties of both gradually decay, and have to be recruited in other ways. ancient poetry was a sacred calling, which bore a du-ect reference to the gods, and had to do with soothsaying and magic. before our modern names dicjiter (ducange sub v, dictator) and poet were imported from abroad, we had no lack of native ones more beautiful. at first the inditing and uttering of poetry seem to have gone together, the sdiiger (ohg. sangari, mhg. senger and singer) was likewise the poet, there was no question as to who had made the song. ulphilas calls the ascov liupareis (ohg. liodari; and

as before. in other words: what is metamorphosed remains corporeal, what is banned becomes imperceptible, and can only on certain conditions become corporeal again, in the same way as invisible spirits can at will assume grosser material shapes. vanishhuf is therefore voluntary translation (to another sphere, a prerogative of gods (p. 325) and spirits, also of some heroes that ax-e possessed of a magic mask (grima) or concealing helmet; translated men are spirit-like, 1 note the 0. fr. autitbesis between souhait (wisb) and dehait (verwunschung; both words are wanting in the other eomauce tongues, they have their root in ohg. hoiz, on. heit (votum. 2' frau soclde verswant' vanished, etzel's hofh. 210. 952 translation. and another expression for it is' they sleep/ they only wake from time to

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ers his darts is servant or assistant to the high god of thunder, the cunning dwarf has forged his thunderbolts for him; like gods, they wear divine helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worship of genii and daemons is proved by sacrifices offered to spirits of the mountain, the wood, the lake, the house. goblins, we may presume, ac companied the manifestation of certain deities among men, as wuotan and holda, and both of these deities are also connected with watersprites and swan-maids. foreknowledge of the f

gygr men tioned above: skass, neut, seem. 144b 154b, and sfassa, fern; gridr f, mella f; gifr f, saem. 143b, norweg. jyvri (hallag. 53) or g-ywi, gurri, djurre (faye 7. 9. 10. 12. this gifr seems to mean saucy, defiant, greedy. troll neut, gen. trolls (ssem. 6a, swed. troll, dan. trold, though often used of giants, is yet a more comprehensive term, including other spirits and beings possessed of magic power, and equivalent to our monster, spectre, unearthly being. by trold the danish folk-tales habitually understand beings of the elf kind. the form suggests a gothic trallu; does our getralle in renner 1365 <der gebure ein getralle/ rhym. alle/ mean the same thing (see suppl. giant is in lith. milzinas, milzinis, lett, milsis, milsenis; but it would be overbold to connect with it ge

how good for healing wounds, etc. martina 116: grot, du froude fliizzic heilawdc/ and in a like sense 248. 283. applied to christ and his cross, mar. 224: f der bourn ist gemeizzen, da daz heilwce.ge von bechumet, daz aller werlte gefrumet/ the tree whence cometh h. and more gener ally, f ein heilwdge, diut. 1, 352; much later, in anshelm s chron. of bern 1, 308, t h&ilwag among other charms and magic appliances. lastly, in phil, von sittewald (strasb. 1677) 1, 483: running spring-water, gathered on holy christmas night, while the clock strikes twelve, and named heilwag, is good for pain of the navel/ superst. 804. in this heilawac we discover a very early mingling of heathen customs with christian. the common people believe to this very day, that at 12, or between ii and 12, on christmas

anings. in germany other cir cumstances point undisguisedly to a heathen consecration of water: it was not to be drawn at midnight, but in the morn ing before sunrise, down stream and silently (superst. 89. 775, usually on easter sunday (775-6) to which the above explana tions do not so well apply; this water does not spoil, it restores youth, heals eruptions, and makes the young cattle strong. 4 magic water, serving for unchristian divination, is to be collected before sunrise on a sunday in one glass from three flowing springs; and a taper is lighted before the glass, as before a divine being (superst. h. c. 55-57. 5 here i bring in once again the hessian 1 the first manifestation of christ was his birth, the second his baptism (candlemas, the third the marriage in cana: tertia apparitio

, when hot weather lasts long, an image of the virgin arrayed in mourning (imagen cubierta de luto) is solemnly escorted through the villages, to obtain the blessing of rain, 3 as in the liege procession (pp. 174- 5, with which again that described by petronius agrees (p. 175; only here the .symbolic libation is left out. but of those herbs that were tied round the child, some most likely were of magic power; such a use of henbane is otherwise unknown to me. lastly, the bavarian waterbird seems identical with dodola and pyrperuna. the man who is the last to drive out on whitmonday 4 is led by the other workmen into the nearest wood, and tied round and round with leaves and twigs or rushes; then they ride in triumph through the village, and everybody that has young legs follows the processi

GRIMOIRE OF TURIEL

favor in n. cap. 51. to such male beings would correspond the lat. rumor, of which we read in isengr. 13: rumor per saltus et arva tonans; or the on. qvittr: sa kvittr flo i bygftum/ fornm. sog. 9, 237 (see suppl. 1* die sechtesal vlouc uber al; ir echte vlouc in die lant, kaiserchr. 6406-79. butler& tanner, frome, and londtothe secret grimoire the secret grimoire of turiel a system of ceremonial magic the great arcanum (the rites of ceremonial magick. part i. the secret grimoire of turiel. introduction. the secret grimoire the s.s. umvoti, on which i was travelling from beira, portugese east africa, to london, reached las palmas in november, 1927, after a very stormy passage. like the rest ofthe passengers, i was thankful to get ashore. the usual vendors, beggars, and guides were soon in

ained much longer drinking in the view, but the guide suggested that we leave. we did so and visited the bazaars and other plates of interest including taverns where we enjoyed native cigars and wine. as we made our way back to the ship my guide produced a little metal crucifix and some papers which he begged me to buy. he informed me that the papers were the manuscripts of a system of ceremonial magic, the secret grimoire of turiel. these were the original dated 1518. written in latin, and a copy written in english, a translation from the original. the original copy was in fragments, almost worn away, but the copy was intact. i told the guide the original was not worth taking, but i would buy the cross and the copy. he agreed to this, and thus i became the possessor of the grimoire. since

tered into a note book of convenient size, and the copy purchased in las palmas i destroyed. i have reason to believe that the present manuscript is the only one in existence. in. publishing same i feel sure that it will appeal to all students of occultism as an additional item of interest. it has much to commend it. though small in volume it is a complete system of ceremonial the secret grimoire magic. the former owner admitted that he had made use of the formula contained therein. for his experiments in the art he, a former priest, had been defrocked. this he said was the reason why the two priests in the cathedral had not acknowledged his smile. marius malchus. westminster, 1954. the secret grimoire of turiel observations and method of invoking related with great pains and diligent rese

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

become a part of the order, more closely allied with its activities. the desire for more light, more monographs, more knowledge, is not the only indication of progress toward the goal, for even the beginners on the path are most anxious in this regard. members often voluntarily plan to review the old monographs, and the masters of the lodges know that this is a very serious indication; it spells magic to the heart of every officer who is anxious to see his members make real progress. there also comes to such members the continued urge to serve; they want to go out and become disciples.lecture, promulgate the great principles, spread light where there is darkness. they seek for opportunities to assist their lodge with real physical labor.in accordance with their trade, their profession, th

thout foundation. a mystic should have no beliefs, but should supplant them with knowledge or a frank admission that he does not know.(see knowledge. birth.mystically, birth occurs when the animal body takes its first breath of life. then the body becomes a conscious being. birth is the opposite phase of the passing of the breath (and consciousness) which is falsely called death.(see death. black magic.the erroneous belief that man can invoke supernatural powers which he considers demoniacal and satanic in order to do his evil bidding. such so-called "black arts" are usually motivated by the intent to inflict harm upon others. black magic depends upon the false premises of primitive reasoning. the only person who is harmed by it is the one who believes that such a power exists and that it

upon others. black magic depends upon the false premises of primitive reasoning. the only person who is harmed by it is the one who believes that such a power exists and that it can affect him. actually, if harm does occur it is self-induced by autosuggestion. consequently, one is being subjected to the mental poisoning of his own mind and its superstitious beliefs. to deny the existence of black magic is to dissolve its implied force. borderline state.this term is used to designate that mental and psychic condition where the objective consciousness and objective mental functioning as well as the subjective processes of man are merging into the subconscious. this state can be induced through concentration, or occurs naturally on going to sleep, or when awakening, or through suggestion it m

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

the ultimate attainment of conscious union with the absolute, or the cosmic. mysticism teaches cosmic laws and principles by which man is brought into closer consciousness of his divine power. the mystical experience of union with the one imposes upon the mystic a moral obligation: he must utilize his knowledge for the welfare of other men. mysticism is not mystery. mystery is commonly related to magic, deception, and delusion. the mysteries of egypt and the orphic and eleusinian schools of greece alluded to a hidden gnosis or wisdom, not to be profaned by divulging it to the masses. to the ancients it was a sacred knowledge to command the spiritual response of the individual.[187] n naming (the rosicrucian appellation rite).the rosicrucians have a ceremony for the naming of children, to b

HAMIL THE ROSICRUCIAN SEER

ave to f. g. irwin the history and ritualsoftheorder. cagliostro informed irwin that the order had originated in fourteenth-century florence, from whence it spread to rome, paris, and vienna. among former members were, he claimed, vaughan, fludd, the comte de st germain, mesmer, martinez de pasquales, swedenborg, and cagliostro himself.theobjects of the order were the studyandpractice of 'natural magic, mesmerism, the science of life and death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had bee

or not. he hadactualpupils is difficult to determine. certainly mackenzie and davies both regarded him as their first master in matters spiritualist and occult. it was tohockleythat mackenzie immediately rushed on his return fromseeing eliphas leviinparis, hockley recording mackenzie's account of the visit? in the1840she began to publish occasional reports of his.experiences with.the crystal and magic mirror in the form of letters to the editor ofthezoistand to robert owen'sthenewexistenceofmanuponearth.as the editors of the main spiritualist journals were all known to him it is surprising that he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparin

thers on the forming of their own collections. they also show that, despite his deep involvement in spiritualism and his knowledge of and belief in the occult, he maintained a healthy sense of proportion and perspective, as well as a sense of humour with regard to12therosicrucianseerfrom his evidence to the dialectical society(seepart 5) we learn that he began his experiments with the crystal and magic mirror in 1824 at the age of sixteen. he was also a practised astrologer and follower of mesmer's ideas on animal magnetism and its use for medical treatment. attracted to the general developing interest in spiritualism, he experimented with all its various manifestations but soon became convinced that scrying with the crystal or mirror was the only true form of spirit communication and the

iz, that he had formerly lost a horse, went to hodges, recovered him again,butsaith it was by chance,"imight have had him without going unto him. 1 will leave some boy or other at the town's-end with my horse,contributionsto the zoist195any boy not above the age of puberty. a boy was taken incidentally from a band of several of them at work in mr salt's garden, the forms were gone through and the magic mirror properly formed; after seeing various images, the boy finally described from the mirror the guilty person, stature, dress, and countenance; said that he knew him, and ran down into the garden, where he apprehended one of the labourers, who, when brought before his master, immediately confessed that he was the thief.mrlane, the eminent orientalist, who lived for several years in egypt

description of his brother, with the accessories of the red-haired frank &c, when, according to dr collyer's theory,itwas merely the reflex of his own imagination.mrsalt, the late british consul, a gentleman intimately acquainted with the language, people, and country, and less liable to be deceived than a passing traveller, found himself completely puzzled on many occasions by the results of the magic mirror experiment. having once, for example, private reasons for believing that some one of his servants had stolen various articles of property; mr salt sent for a celebrated mugh -reb -ee magician, with the viewofintimidating the suspected person, and causing him voluntarily to confess if he were really guilty: the magician came, and at once declared that he would cause the exact image of

HANDBOOK OF EGYPTIAN MYTHOLOGY

yramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the incantations may have been passed down orally for many generations and only written down when the pyramid texts were first assembled. the majority of the texts probably belong to the secret knowledge writ

mysterious island.36 there he encounters a giant serpent who seems to be a form of the creator sun god. one middle kingdom narrative that only features divine characters is a fragmentary story about the attempted seduction of horus by seth, an event alluded to in the pyramid texts. some egyptologists refuse to class this as a genuine myth because it may have formed part of a spell used in healing magic.37 magic and popular religion heka, the egyptian term usually translated as magic, was one of the forces used by the creator to make the world. humans were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality. healing spells often i

nette for spell 125 supplements rather than illustrates the text. in one of the most famous of all egyptian images, the heart of the deceased person is shown being weighed against the feather that represents maat, the goddess of truth. if the heart were found to be heavy with sin, it would be devoured by a monster. in origin, this trial was just one of a series of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgiving judge. in prayers of this period, people turn to gods such as thoth and amun to help them survive in an unjust society. other individuals humbly acknowledged that their sufferings were a just punishment for actions such as breaking an oath sworn in a god s name.60 these peni

th disqualifies it from being a true myth, but a robust, often cruel, sense of humor is displayed in the myths of many cultures. some of the story s more scandalous episodes, such as seth s failed attempt to seduce his nephew horus or horus cutting off his mother s head in a tantrum, are also found in funerary and magical texts. a devoted but dominating mother who gets her way through cunning and magic, isis is the first fully realized character in egyptian myth. a new kingdom ostracon gives part of a story in which isis and her attendant scorpions take shelter with a fisherwoman (see serqet in deities, themes, and concepts. this story was used hundreds of years later on magical statues and stelae as part of a sequence of spells to drive out poison. many of the myths now known only from ma

and the establishment of the divine order. this identifies the ritual as part of the continuing cosmic struggle. until recently, the bremner-rhind papyrus cosmogony has received much less attention from scholars than the memphite theology, partly because the former conforms to modern ideas of what a religious text should be like, whereas the latter was seen as belonging to the primitive world of magic. of the two, it is probably the bremner-rhind papyrus that is more characteristic of the way in which mythology was used in egyptian culture. in the seventh century bce, most egyptians must have felt that the forces of chaos had triumphed when their country endured a series of brutal invasions by the assyrians. unlike most invaders, the assyrians showed little respect for egypt s gods. they

HEAVEN HELL

as extremely popular, and therefore it was only natural that great numbers of people in all parts of egypt should hope and believe that their souls after death would go to the kingdom in the other world over which he reigned. the beliefs connected with the cult of osiris developed naturally p. ix out of the beliefs of the predynastic egyptians, who, we have every reason to think, dealt largely in magic both "black" and "white" many of the superstitions, and most of the fantastic and half-savage ideas about the gods and supernatural powers enshrined in the great collection of religious texts called per-em-hru, were inherited by the dynastic egyptians from some of the oldest dwellers in the nile valley. those who died in the faith of osiris believed in the efficacy of the book per-em-hru, an

e as a means of p. 26 salvation, and that he selected for inscribing on the walls of his tomb and sarcophagus those which he thought would bc the most likely to secure for him in the next world an existence which would be at once happy and everlasting. therefore seti i. provided himself with amulets, ushabtiu figures, magical formulae, pictures of gods and fiends to be used in working sympathetic magic, religious formulae and copies of hymns and funeral works, an inscribed tomb and sarcophagus &c; in fact, he was painfully anxious to omit nothing from the inscriptions in his tomb which would propitiate any god, or appease the wrath and turn aside the opposition of any of the fiends wherewith he had filled his underworld. footnotes 8:1 see a letter in the times of june 22nd, 1905 (p. 4, on

ious thought, which took place in the interval between the periods when the papyri were written, cannot be said. there is abundant evidence in the papyrus of ani that ani himself was a very religious man, and we are not assuming too much when we say that he was the type of a devout worshipper of osiris, whose beliefs, though in some respects of a highly spiritual character, were influenced by the magic and gross material views which seem to have been inseparable from the religion of every egyptian. though intensely logical in some of their views about the other world, the egyptians were very illogical in others, and they appear to have seen neither difficulty nor absurdity in holding at the same time beliefs which were inconsistent and contradictory. it must, however, in fairness be said t

o arrive on the horizon of the east. the region to the left of the boat is one of fire, and representations of it which we have in the book am-tuat and the book of gates may well have suggested the beliefs in a fiery hell that have come down through the centuries to our own time. quite near the boat stands horus, holding in the left hand the snake-headed boomerang, with which he performs deeds of magic; in front of him is the serpent set-heh, i.e, the everlasting set, his familiar and messenger (vol. i, p. 249. horus is watching and directing p. 178 the destruction of the bodies, souls, shadows, and heads of the enemies of ra, and of the damned who are in this division, which is taking place in five pits of fire. a lioness-headed goddess stands by the side of the first pit which contains t

hem, each of whom holds the ends of a pole or rope (of a net, which is bent in the shape of a bow over his or her head. the men are called heru-metu-hekaiu, i.e "those who are over the words (which have) magical power; the apes are called saiu, i.e, producers of magical effects by making knots in ropes, over which they whisper incantations; and the women are called sait, and work the same kind of magic as the apes. the object which each member of these three groups holds with both hands above his, or her, head is probably a net and, as m. lef bure has pointed out, it is actually so represented in the tomb of rameses vi. in the babylonian legend of the fight between marduk and tiamat, the great she-monster of the deep, the god is made to provide himself with a net with which to entangle her

HEKAS

of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms designed with a function out of context to their own lives will often cling to these forms and defend them as if they were the very thing of magic itself. when the form used is bereft of the current which once informed it, it is merely a fossil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the p

nce might cross paths with another "return to the circle for there the ghosts of old still tread their path and it is in your own breath that they find voice today" therefore, to begin once more with the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatu

s, this does not exclude the likelihood of primitive circle-craft existing prior to the syncretism of techniques via migration of peoples or individuals. i make this point for a simple reason, when man observes the seasons around him, the wheel of the agricultural year, the circle of the moon in her seasons and the great cycle of the polar circumcession, he will base his spiritual expression, his magic, upon these perceptions and consequently the circle will arise as a central motif. this is a point to be taken into account and distinguished from the transmigration of techniques demonstrating very specific applications of the motif. we may also add a further interesting etymological note at this juncture, namely that the sorcerer- being 'he who en-sorcels, is also 'he that en-circles, sinc

HELENA BLAVATSKY NIGHTMARE TALES

seconds, then glided noiselessly toward the river. itdisappeared like a mist, dissolved in the moonbeams, which seemed to absorb it altogether. i had followed the scene with an intense attention. the mysterious operation, know in the east as theevocation of the scin-lecca, was taking place before my own eyes. to doubt was impossible, and dupotetwas right in saying that mesmerism is the conscious magic of the ancients, and spiritualism the unconsciouseffect of the same magic upon certain organisms. as soon as the vaporous double had smoked itself through the pores of the girl, gospoja had, by a rapidmotion of the hand which was left free, drawn from under her pelisse something which looked to ussuspiciously like a small stiletto, and placed it as rapidly in the girl's bosom. the action was

on persuading myself that nothing would come out of anexperiment, in the nature of which no sane man could ever believe. what was it then, that crept across mybrain like a living thing of ice, producing therein a sensation of horror, and then clutched at my heart as if adeadly serpent had fastened its fangs into it? with a convulsive jerk of the hand i dropped the- i blush towrite the adjective "magic" mirror, and could not force myself to pick it up from the settee on which i wasreclining. for one short moment there was a terrible struggle between some undefined, and to me utterlyinexplicable, longing to look into the depths of the polished surface of the mirror and my pride, the ferocity ofwhich nothing seemed capable of taming. it was finally so tamed, however, its revolt being conquer

tion and give you at the same time a warning" remarked thebonze "if you are willing to see for yourself now, you will have- under the penalty of seeing for ever, inthe hereafter, all that is taking place, at whatever distance, and that against your will or inclination- tosubmit to a regular course of purification, after you have learnt what you want through the mirror" nightmare talesiii- psychic magic34 "what is this course, and what have i to promise" i asked defiantly "it is for your own good. you must promise him to submit to the process, lest, for the rest of his life, heshould have to hold himself responsible, before his own conscience, for having made an irresponsible seer ofyou. will you do so, friend "there will be time enough to think of it, if i see anything- i sneeringly replie

y object in it, trembled and danced in areddish glowing light, and seemed to float rapidly away from "me" a few more grotesque, distorted shadowsbefore "my" sight; and, with a last feeling of terror and a supreme effort to realize who then was i now,since i was not that corpse- a great veil of darkness fell over me, like a funeral pall, and every thought inme was dead. nightmare talesiii- psychic magic35 iv- a vision of horrorhow strange. where was i now? it was evident to me that i had once more returned to my senses. forthere i was, vividly realizing that i was rapidly moving forward, while experiencing a queer, strangesensation as though i were swimming, without impulse or effort on my part, and in total darkness. the ideathat first presented itself to me was that of a long subterranean

hat my vision was due merely to some trick of the yamabooshi, that i actually gloated overmy coming triumph in writing to the bonze that i had been right in answering his sad words of parting withan incredulous smile, as my sister and family were all in good health- happy! i had not been at sea for a week, before i had cause to remember his words of warning! from the day of my experience with the magic mirror, i perceived a great change in my whole state, and iattributed it, at first, to the mental depression i had struggled against for so many months. during the day ivery often found myself absent from the surroundings scenes, losing sight for several minutes of things andpersons. my nights were disturbed, my dreams oppressive, and at times horrible. good sailor i certainly was;and beside

HELENA BLAVATSKY THE KEY TO THEOSOPHY

o him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "god-taught"-such as plotinus and his follower porphyry

ne reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone. look around you and observe. while two-thirds of civilized society ridicule the mere notion that there is anything in theosophy, occultism, spiritualism, or in the cabala, the other third is composed of the most heterogeneous and opposite elements. some believe in the mystical

has definite laws and a definite system-but no one has any idea of what real occultism means. some limit ancient wisdom to the cabala and the jewish zohar, which each interprets in his own way according to the dead-letter of the rabbinical methods. others regard swedenborg or bo hme as the ultimate expressions of the highest wisdom; while others again see in mesmerism the great secret of ancient magic. one and all of those who put their theory into practice are rapidly drifting, through ignorance, into black magic. happy are those who escape from it, as they have neither test page 14 the key to theosophy- hp blavatsky.txt nor criterion by which they can distinguish between the true and the false. q. are we to understand that the inner group of the t.s. claims to learn what it does from re

entitled to general instruction if he only wants it; but few are willing to become what is called "working members" and most prefer to remain the drones of theosophy. let it be page 15 the key to theosophy- hp blavatsky.txt understood that private research is encouraged in the t.s, provided it does not infringe the limit which separates the exoteric from the esoteric, the blind from the conscious magic -ooo- the difference between theosophy and occultism q. you speak of theosophy and occultism; are they identical? a. by no means. a man may be a very good theosophist indeed, whether in or outside of the society, without being in any way an occultist. but no one can be a true occultist without being a real theosophist; otherwise he is simply a black magician, whether conscious or unconscious

mortal. this is clear. q. then is an occultist simply a man who possesses more power than other people? a. far more-if he is a practical and really learned occultist, and not one only in name. occult sciences are not, as described in encyclopedias, those imaginary sciences of the middle ages which related to the supposed action or influence of occult qualities or supernatural powers, as alchemy, magic, necromancy, and astrology -for they are real, actual, and very dangerous sciences. they teach the secret potency of things in nature, developing and cultivating the hidden powers "latent in man" thus giving him tremendous advantages over more ignorant mortals. hypnotism, now become so common and a subject of serious scientific inquiry, is a good instance in point. hypnotic power has been di

HINE PHIL ASPECTS OF EVOCATION

ng .theoretical models. prior to embarking on practical projects. in a way, i was prompted to .specialise. in methods of evocation by virtue of the fact that at the time, i hadn.t encountered much in the way of useful information concerning this magical practice. in the minds of some occultists, evocation seems inextricably linked with .calling up demons. and the notion that it constitutes .black magic- a notion much in favour with those who have been exposed to too many dennis wheatley novels! fortunately, the rise of a more eclectic approach to practical magic, in which i feel the so-called chaos magic movement has palyed a significant part, has done much to banish the old dogmas surrounding what is after all, a very practical and useful set of magical techniques. phil hine, march 1998 7

sonal exploration of the .demons. of my own psyche. rather than relying on existing approaches, for the reasons given below, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist those who are experimenting with different techniques. nor do i wish to invalidate the traditional systems of goetic magic, merely to say that while some may be satisfied to follow the maps of abra-melin or crowley, this is not the case for me. this work began fairly innocuously, with the compilation of a .black book- a dissection of self, in terms of habits, shortcomings, faults, hopes, ideals, all that i was, that i wished to be, or rejected. likes, dislikes, attractions and revulsions. then on to self-portrai

- joseph campbell an introduction to psychology- hilgard, atkinson& atkinson liber null- pete carroll this essay was published in nox magazine, issue 6, 1988. 13 servitors a servitor is an entity consciously created or generated, using evocatory techniques, to perform a task or service. in the western esoteric tradition, such entities are sometimes referred to as .thought-forms, whilst in tibetan magic, for example, they are known as .tulpas. servitors can be usefully deployed to perform a wide range of tasks or functions on your behalf. servitors can be created to work with one particular situation or event or, alternatively, servitors can be created which have a general provenance in one area, such as healing. there are a number of advantages to using more generalised servitors. firstly

uence, the servitor was given the ability to divide itself holographically, so that each segment contained the powers and abilities of the original entity. on a still further level of generalisation, you can create servitors who have no specific function or provenance, saving 14 that they serve to increase the success of one.s own magics. such servitors can be used in both major and minor acts of magic, and are particularly useful in acts of enchantment, divination, or illumination. servitor dependency it is generally held that each usage of a servitor serves to .feed. it, and that each result which is rated as a success, serves to enhance it.s power. it is also a good idea to get into the habit of attributing any occurrences within the sphere of activity of that servitor, to it.s work. th

rvitor returned the property he had been withholding from it.s owner, the servitors ceased to function. evidence of the servitors. action- the intensification of minor problems escalating into strange poltergeist-type phenomenon, was gathered by talking to associates of the target. viral servitors are particularly appropriate for long-term enchantments, such as increasing the probability of one.s magic being successful, or being used in healing& general protection workings. servitor design sequence 1. define general intent the first step in designing a servitor is to decide the general sphere of influence into which your intention falls, such as healing, protection, binding, harmony, luck, divination, mood enhancement, success in, and so forth. defining your general intent will assist you

HINE P OVEN READY CHAOS

orld, the more we appreciate that it is alive. 6.to have fun. magick should be enjoyed. 7.to bring about change- in accordance with will. magick can do all this, and more. it is an approach to life which begins at the most basic premises- what do i need to survive- how do i want to live- who do i want to be- and then gives a set of conceptual weapons and techniques for achieving those aims. chaos magic is one of the many ways of doing magick, and this booklet is a concise introduction to the chaos approach. 7 oven-ready chaos what is chaos magick? what"is chaos magic? good question. since it burst upon the magical scene in the late 70 s it has generated a great deal of debate about what it is, what it isn t, and who s doing it right- such circular arguments being beloved of occultists, it

chaos approach. 7 oven-ready chaos what is chaos magick? what"is chaos magic? good question. since it burst upon the magical scene in the late 70 s it has generated a great deal of debate about what it is, what it isn t, and who s doing it right- such circular arguments being beloved of occultists, it seems. at this point, it would be tempting to launch into a lengthy discussion of the history of magic leading up to chaos magic, but instead i ll confine it to a sweeping generalisation and say that before chaos came kicking and screaming onto the scene, the dominant approach to doing magic (and still is, to a great extent) was the systems approach. so what is a magical system? magical systems combine practical exercises for bringing about change with beliefs, attitudes, a conceptual model o

approach to doing magic (and still is, to a great extent) was the systems approach. so what is a magical system? magical systems combine practical exercises for bringing about change with beliefs, attitudes, a conceptual model of the universe (if not several, a moral ethic, and a few other things besides. examples of systems are qabalah, the different wiccan traditions, the golden dawn system of magic with all its grades, costumes, mottos etc, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, learning its do s and don

or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, learning its do s and don ts, committing to memory lists of symbols and correspondences, how to talk to your fellow magi, and in 8 phil hine some extreme cases, how to dress, walk, and chew gum at the same time. how does this come about? well magic, like some of the great religious messages is essentially simple, but is prey to the process whereby simple ideas become extremely complicated beliefs which can lead you further and further away from doing any magic at all. weave back through time to somewhere in the paleolithic era to find a tribal shaman sitting on a rock gaping at the visions revealed by a soggy piece of toadstool. fast-f

at all. weave back through time to somewhere in the paleolithic era to find a tribal shaman sitting on a rock gaping at the visions revealed by a soggy piece of toadstool. fast-forwards a few millenia and you ll find a magical system that comprises of several hundredthousand words, obscure diagrams and appendices which will probably state at some point, that drugs are a no-no. the birth of chaos magic came about in the late 70 s, at about the time that punk rock was spitting out at the music industry and chaos science was beginning to be taken seriously by mathematicians, economists, and physicists. the two names most associated with the birth of chaos magic are pete carroll and ray sherwin, though there were others lurking in the background, such as the stoke newington sorcerors (sns) wh

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

a garden party, as we intended. 1 am glad that you have got some of ragon's works, i specially maconnerie occulte, tho' redway' has, as usual, made you pay quite enough for them. alas! unfortunate walter moseley' it is not exactly true that all of eliphas levi is from the cabala. it is true that a great part of it is, but he has borrowed from all sorts of sources, as you will see. no treatise on magic would be complete without a reference black magic. 1 got my langlet du fresnoy for less than that, and 1 think you may if you look out. 1 will tell you immediately if 1 see a copy anywhere. 1 had a letter from the countess [wachtmeister' telling me of movements of h.p.b. and herself. 1 should be very doubtful about mrs b[esant' but will suspend judgement till 1 see her. you are not the only

annoyance among the adepts of the societas rosicruciana in anglia. in 1897 he published s. l. macgregor mathers' the kabbalah unveiled, having bought the copyright for 35 (the eleventh impression appeared under the routledge& kegan paul imprint in 1970. for redway's unsatisfactory dealings with mathers (and indirectly with f. l. gardner) in connection with the the letters 39 t()rm,e 's the sacred magic ofabra melin the mage( 189 8, see my the magzclans ofthe golden dawn (1972. redway's business failed c.190 0. ayton was referring to the recent death of walter moseley, of butldwas hall, shrewsbury. according to a. e. waite (thebrotherhood of the rosy cross, 1924, p. 569, his 'health had been seriously damaged by the us of drugs or occu t purp?s s. george redway acquired his books on occult

candidates to see the utter impossibility of understanding them without a guru. then they apply to the authors, who, if they find them likely to advance, and ossesse of the gift of silence, initiate them, thereby secunng their secrecy by the most tremendous penalties. all t?ese prereformation writers were monks. the monasteries, under pretence of being xtian societies, were in reality schools of magic and latterly almost entirely of alchemy, at least, the greate; part of them. the pos -reformatio writ rs. copied them often without understanding them, with vanations, to make the ignorant believe they were their own. these have not enlightened us much more, if any. one or two have revealed the letters 53 rather too much, but their writings were soon suppressed or bought up, and are not to b

uxor& thomas, of frodsham, cheshire, the spiritualist and medium. as you did not belong to the h.b. of l. and i did not send you the particulars of the smashing-up of the whole wretched affair [sic. it came to my knowledge that burgoyne, the secretary, of whom i had always been suspicious, was no other than a man i had known previously under the name of d'alton who made such a confession of black magic that i rejected him altogether as being impossible. subsequently to that he committed a felony, and underwent many months of imprisonment for it in armley gaol, leeds. i did not know him under the name of burgoyne and he took care that i should never see him. when i told davidson that his secretary was a convicted felon, he made very light of it, so lightly, that i thought he must be as bad

ilbert. it was to julius kohn 'the jewish learned friend' mentioned in no. 41. in the meantime ayton, who was close to his 79th birthday, had retired from his living at chacombe and had moved to west hoathly, a village 4v2 miles from east grinstead in surrey. it has not been possible to discover anything about kohn's life, but in the introduction to his translation of theprophecies of parace/sus: magic figures and prognostications (1915),1 he mentioned that his 'studies in the occult. have now extended over forty years, which suggests that he began them c. 187 -5. thus i assume that he was born c. 1850. according to a letter to myself from mr gilbert 'he also wrote an article "the adeptship ofjesus christ" which appeared in themedium and daybreak, 2 september 1881, p.556. this, and other p

HP LOVECRAFT A DARK LORE

torms in the hills and trying to read the great odorous books which her father had inherited through two centuries of whateleys, and which were fast falling to pieces with age and wormholes. she had never been to school, but was filled with disjointed scraps of ancient lore that old whateley had taught her. the remote farmhouse had always been feared because of old whateley's reputation for black magic, and the unexplained death by violence of mrs whateley when lavinia was twelve years old had not helped to make the place popular. isolated among strange influences, lavinia was fond of wild and grandiose day-dreams and singular occupations; nor was her leisure much taken up by household cares in a home from which all standards of order and cleanliness had long since disappeared. there was a

-nigh preternatural intelligence. he was, however, exceedingly ugly despite his appearance of brilliancy; there being something almost goatish or animalistic about his thick lips, large-pored, yellowish skin, coarse crinkly hair, and oddly elongated ears. he was soon disliked even more decidedly than his mother and grandsire, and all conjectures about him were spiced with references to the bygone magic of old whateley, and how the hills once shook when he shrieked the dreadful name of yog-sothoth in the midst of a circle of stones with a great book open in his arms before him. dogs abhorred the boy, and he was always obliged to take various defensive measures against their barking menace. iii. meanwhile old whateley continued to buy cattle without measurably increasing the size of his herd

lesale regional decadence, sent several officers and medical experts to investigate; conducting a survey which new england newspaper readers may still recall. it was the publicity attending this investigation which set reporters on the track of the whateleys, and caused the boston globe and arkham advertiser to print flamboyant sunday stories of young wilbur's precociousness, old whateley's black magic, and the shelves of strange books, the sealed second storey of the ancient farmhouse, and the weirdness of the whole region and its hill noises. wilbur was four and a half then, and looked like a lad of fifteen. his lips and cheeks were fuzzy with a coarse dark down, and his voice had begun to break. earl sawyer went out to the whateley place with both sets of reporters and camera men, and c

are he would pause to drink in the bewildering beauty of the old town as it rises on its eastward bluff, decked with its two georgian spires and crowned by the vast new christian science dome as london is crowned by st. paul's. he like mostly to reach this point in the late afternoon, when the slanting sunlight touches the market house and the ancient hill roofs and belfries with gold, and throws magic around the dreaming wharves where providence indiamen used to ride at anchor. after a long look he would grow almost dizzy with a poet's love for the sight, and then he would scale the slope homeward in the dusk past the old white church and up the narrow precipitous ways where yellow gleams would begin to peep out in small-paned windows and through fanlights set high over double flights of

no man can tell, for it spoke in an unknown tongue, but this is the writing luke fenner set down to portray the daemoniac intonations 'deesmees jeshet bone dosefe duvema enitemoss' not till the year 1919 did any soul link this crude transcript with anything else in mortal knowledge, but charles ward paled as he recognised what mirandola had denounced in shudders as the ultimate horror among black magic's incantations. an unmistakable human shout or deep chorused scream seemed to answer this malign wonder from the curwen farm, after which the unknown stench grew complex with an added odour equally intolerable. a wailing distinctly different from the scream now burst out, and was protracted ululantly in rising and falling paroxysms. at times it became almost articulate, though no auditor cou

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

this latter respect, though they afforded us some magnificent examples of the richly fantastic and deceptive mirages of the polar regions, of which our sea voyage had given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original plan of flying five hundred miles eastward with all four exploring planes and establishing a fresh sub-base at a point whic

ginal suspicion of smoking cones, was above all else nonvolcanic in evident structure. the curious cave mouths, near which the odd formations seemed most abundant, presented another albeit a lesser puzzle because of their regularity of outline. they were, as lake s bulletin had said, often approximately square or semicircular; as if the natural orifices had been shaped to greater symmetry by some magic hand. their numerousness and wide distribution were remarkable, and suggested that the whole region was honeycombed with tunnels dissolved out of limestone strata. such glimpses as we secured did not extend far within the caverns, but we saw that they were apparently clear of stalactites and stalagmites. outside, those parts of the mountain slopes adjoining the apertures seemed invariably sm

HP LOVECRAFT THE ALCHEMIST

d once dwelled on our estates, a person of no small accomplishments, though little above the rank of peasant, by name, michel, usually designated by the surname of mauvais, the evil, on account of his sinister reputation. he had studied beyond the custom of his kind, seeking such things as the philosopher's stone or the elixir of eternal life, and was reputed wise in the terrible secrets of black magic and alchemy. michel mauvais had one son, named charles, a youth as proficient as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant childre

ntoines, and armands snatched from happy and virtuous lives when little below the age of their unfortunate ancestor at his murder. that i had left at most but eleven years of further existence was made certain to me by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to seek a natural exp

HP LOVECRAFT THE OUTSIDER

ed spire gleamed spectrally in the moonlight. half unconscious, i opened the grating and staggered out upon the white gravel path that stretched away in two directions. my mind, stunned and chaotic as it was, still held the frantic craving for light; and not even the fantastic wonder which had happened could stay my course. i neither knew nor cared whether my experience was insanity, dreaming, or magic; but was determined to gaze on brilliance and gaiety at any cost. i knew not who i was or what i was, or what my surroundings might be; though as i continued to stumble along i became conscious of a kind of fearsome latent memory that made my progress not wholly fortuitous. i passed under an arch out of that region of slabs and columns, and wandered through the open country; sometimes follow

HP LOVECRAFT THE QUEST OF IRANON

"and in the city were the palaces of veined and tinted marble, with golden domes and painted walls, and green gardens with cerulean pools and crystal fountains. often i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "long have i missed thee, aira, for i was but young when we went into exile; but my father was thy king and i shall come again to thee, for it is so decreed of fate. all through seven lands have i sought thee, and some day shall i reign over thy groves and gardens, thy streets and palaces, and sing to men who shall know whereof i s

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

even though they was swore to keep quiet; an' he let his women-folks wear some o' the pieces as was more human-like than most "well, come abaout thutty-eight- when i was seven year' old- obed he faound the island people all wiped aout between v'yages. seems the other islanders had got wind o' what was goin' on, and had took matters into their own hands. s'pose they must a had, after all, them old magic signs as the sea things says was the only things they was afeard of. no tellin' what any o' them kanakys will chance to git a holt of when the sea-bottom throws up some island with ruins older'n the deluge. pious cusses, these was- they didn't leave nothin' standin' on either the main island or the little volcanic islet excep' what parts of the ruins was too big to knock daown. in some place

near according to my window view. at the end of the cut it would cross the track and swerve off to a safer distance; but meanwhile i must be exceedingly careful. i was by this time thankfully certain that the railway itself was not patrolled. just before entering the cut i glanced behind me, but saw no pursuer. the ancient spires and roofs of decaying inns-month gleamed lovely and ethereal in the magic yellow moonlight, and i thought of how they must have looked in the old days before the shadow feil. then, as my gaze circled inland from the town, something less tranquil arrested my notice and held me immobile for a second. what i saw- or fancied i saw- was a disturbing suggestion of undulant motion far to the south; a suggestion which made me conclude that a very large horde must be pouri

had lived since before man ever walked the earth. i met also that which had been her grandmother. for eighty thousand years pth'thya-l'yi had lived in y'ha-nthlei, and thither she had gone back after obed marsh was dead. y'ha-nthlei was not destroyed when the upper-earth men shot death into the sea. it was hurt, but not destroyed. the deep ones could never be destroyed, even though the palaeogean magic of the forgotten old ones might sometimes check them. for the present they would rest; but some day, if they remembered, they would rise again for the tribute great cthulhu craved. it would be a city greater than innsmouth next time. they had planned to spread, and had brought up that which would heip them, but now they must wait once more. for bringing the upper-earth men's death i must do

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

y hand, shouldered the coil of wire, and disappeared within that indescribable ossuary. for a minute i kept sight of the glow of his lantern, and heard the rustle of the wire as he laid it down after him; but the glow soon disappeared abruptly, as if a turn in the stone staircase had been encountered, and the sound died away almost as quickly. i was alone, yet bound to the unknown depths by those magic strands whose insulated surface lay green beneath the struggling beams of that waning crescent moon. i constantly consulted my watch by the light of my electric lantern, and listened with feverish anxiety at the receiver of the telephone; but for more than a quarter of an hour heard nothing. then a faint clicking came from the instrument, and i called down to my friend in a tense voice. appr

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

-shaped clock seemed to fall into bizarre patterns like the dots and dashes of some alien and insoluble telegraph message from outer space. the hindoo leaned back, half closed his eyes, and continued in that oddly labored yet idiomatic speech, while before his audience there began to float a picture of what had happened to randolph carter. chapter two the hills beyond arkham are full of a strange magic-something, perhaps, which the old wizard edmund carter called down from the stars and up from the crypts of nether earth when he fled there from salem in 1692. as soon as randolph carter was back among them he knew that he was close to one of the gates which a few audacious, abhorred and alien-souled men have blasted through titan walls betwixt the world and the outside absolute. here, he fe

ifiedly, the ultimate background of that riddle of lost individuality which had at first so horrified him. his intuition pieced together the fragments of revelation, and brought him closer and closer to a grasp of the secret. he understood that much of the frightful revelation would have come upon him- splitting up his ego amongst myriads of earthly counterparts inside the first gate, had not the magic of 'umr at-tawil kept it from him in order that he might use the silver key with precision for the ultimate gate's opening. anxious for clearer knowledge, he sent out waves of thought, asking more of the exact relationship between his various facets- the fragment now beyond the ultimate gate, the fragment still on the quasi-hexagonal pedestal beyond the first gate, the boy of 1883, the man o

f strange tributes, stranger questions, and still stranger requests. curious concepts flowed conflictingly through a brain dazed with unaccustomed vistas and unforeseen disclosures. it occurred to him that, if these disclosures were literally true, he might bodily visit all those infinitely distant ages and parts of the universe which he had hitherto known only in dreams, could he but command the magic to change the angle of his consciousness-plane. and did not the silver key supply that magic? had it not first changed him from a man in 1928 to a boy in 1883, and then to something quite outside time? oddly, despite his present apparent absence of body; he knew that the key was still with him. while the silence still lasted, randolph carter radiated forth the thoughts and questions which as

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

he public to know that they believe in this sort of thing, will confide their belief to me. i've never felt the least bit odd or self-conscious about doing what i do or being what i am, because everyone always admits that they believe in what i do. they may not tell each other, but they tell me- doctors, lawyers, and other professional men who don't want their clients to know that they believe in magic. most doctors readily believe in witchcraft, but they believe anybody can develop it. many agree that it exists. of course, i admit that to a certain extent, anyone can do anything. i believe, however, that there is a big difference between the chants or spells cast by a non-witch and those done by a lifelong witch, if only from the standpoint of experience and power of controlled emotions

ther by a common bond of nationality. it's not necessarily love, or even sex. it's psychic attraction and should be recognized as such. this is not to say that witchcraft and love are incompatible. even our language reflects the similarities in the two. such words as charm, enchant, fascinate, and casting a spell are common to both worlds. when you fall in love, you feel as though you are under a magic spell. the fact that love is an unseen force does not make it any less real; a psychic involvement has occurred. the same sort of psychic exchange happens when i cast a horoscope. during the time i work on an individual chart, i feel drawn to the subject, almost as though i were in love with him. i know it isn't love, but simply a concentration of psychic energy at work. but the force feels

money, we never say "i want money to come in through my husband's job" no, that's too narrow, too limited, and probably not enough anyway. none of the witches i know are poor, but most are very extravagant. all of us would probably be much better off financially, if we weren't so wild and impractical when it comes to money matters. people often say "you should be extremely well-off because you do magic" yes, a witch can be rich, and many are, if that is the way they are concentrating. the coven in our area is just a loosely associated group. judging from the mail i receive, i'd say there is at least one person in every community who practises witchcraft. people in every walk of life are witches and wizards. there is a difference, by the way, between wizards and warlocks. a warlock is gener

ey give the person using them. there have been cases in haiti, for example, where a person was hexed and actually weakened and died as a result. this happens because the person who casts the spell has the power to project destructive thought into the victim's subconscious, through the force created by hatred. and although props are generally used, they aren't indispensable. they have no intrinsic magic, but they can reinforce your faith in yourself. in selecting the tools of witchcraft, the tasteful, modern-day witch tends to steer away from the gory old items of grandmother's day and backward nations. candles, bells, flowers, lotions and potions are so much nicer to work with. many people carry lucky coins, put horseshoes over their doors or place a rabbit's foot in their pocket. governor

ooked good on me, but i could have found another pair that looked as good at the time. i think that people do this all the time and accept it very casually. many actors do. they have lucky numbers; they will not associate this with being witchy, just being human. and maybe that's what it is, a human trait. when jack lemmon is about to shoot a take on the film stage, he shuts his eyes and repeats "magic time, magic time, magic time" why does he do that? i'm sure he'd be just as effective without it, but he believes this gives him a boost. bette davis had a little gold beetle that she carried with her for luck. carole lombard had a little, smooth, white stone that clark gable had given her, and she carried it with her everywhere. and gloria swanson had her rose. liberace would be just as muc

INITIATION INTO HERMETICS

anyone who should believe to find in this work nothing else but a collection of recipes, with the aid of which he can easily and without any effort attain to honor and glory, riches and power and aim at the annihilation of his enemies, might be told from the very inception, that he will put aside this book, being very disappointed. numerous sects and religions do not understand the expression of magic otherwise than black art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in

n horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sen

counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a kni

r people, and all my disciples have found it to be the best and most serviceable system *tetragrammaton literally means the four-letter word. it was a subterfuge to avoid the sin of uttering the sacred name yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the re

thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analogies on the other planes. how it is possible to contact higher planes through knowing the grossly material elements, will be reserved to a further chapter dealing with the practical use of magic. at the moment, it is important to know that of our earth the working of elements in the subtlest form is evolving off in exactly the same manner as in the human body. by drawing analogies to the human body, one will certainly find out how to draw the parallel to the elements, and state that the analogy with the human body seems justified. in the chapter relative to the human body we have be

INTERVIEW WITH ANDREW CHUMBLEY

erms of method, the practices of traditional craft change and modify from one generation to the next, some things possessing greater continuity than others, but nonetheless certain spirit-borne threads continue to maintain the essential web. speaking in a general sense, practices employing words of power, dual observance, latin charms, biblical verses for prayer, healing and divination, toad-bone magic, knotted cords, witchbottles, are all attested by folklorists as having been used by the so-called witches, charmers, and cunning- folk of the past; and so because of their oral continuity and implementation- they remain a part of some forms of traditional craft as practised today. speaking from a personal perspective, i consider it vital to realise, particularly in terms of ritual knowledge

ft is of the moment, beyond past and future. the linear perspective of time assumed by historical analysis must be recognised as having limited value when considering and representing the manifestations of a-temporal contexts of experience. rf: have you any plans for new books? ac: in many ways i think new books, or rather their spirits, have plans for me! i have never sought to write books about magic, but rather to write magical books to reify texts and images which are the vessels for spirits, powers and specialised kinds of knowledge. such books are genuine grammars of the arte and are possessed of a life beyond the apparent manifestations of author, reader, page and ink. to answer your question specifically, there are a number of works in process. there is, of course, the new edition

any diverse linkages which prefigure the complex form seen in the present-day mythos. in previous generations traditional craft has shared certain features with the societies of horsemanry; reverence for cain is one such element. in turn, comparable ideas about the role of tubal-cain and naamah can be seen in the allied rites of freemasonry. traditional craft has also made good use of many ritual magic texts such as the key of solomon and agrippa s books of occult philosophy. these works also provide avenues for allied figures, such as lucifer, asmodeus, lilith, and the arch-daemonic guardians of the magical circle led by mahazael. although the emphasis of sacrality is reversed, another strand of genealogy is obviously to biblical texts where various elements of the mythos are present. bib

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ress is at runa-raven/ pob 557/ smithville, texas 78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actually put into practice the methods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical

n as now) a remanifestation, and why he was coupled with a greek monster. why did literate, well-educated men of late antiquity came to this particular synthesis? it seemed at best unlikely. as i began to answer these questions, i discovered deeper cultural and historical realities ranging from hitherto unexplored aspects of the survival of egyptian practices, to the discovery of attitudes toward magic and philosophy that impacted my own becoming. i would like to share the beginnings of my understanding of set-typhon in the hermetic tradition, so that others may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magic

l see this entire work as a demonstration of method, which they may use to rewin whatever mysteries the world holds for them, whether it be mayan sorcery, the oghams, or the intricacies of the tao. the process i used in reconstructing the darker operant side of hermeticism was a threefold process which i initially read of in a paper by edred thorsson with special emphasis on the semiotic model of magic. i feel that the process has been valuable in both personal transformation as well as giving me clear results through the activation of existing scholarly material. i think the process the mr. thorsson has developed has the potential of changing the way we do both magic and scholarship in our world, and is of special significance at this time of ideational shift. the process is one of object

process is one of objective analysis, followed by subjective synthesis, and finally enactment. let's examine the phases. objective analysis. if i wish to re-create the practices of others, the first place to start is the hard facts. i am fortunate at the wealth of operant material available to me, the papyri and tablets. likewise a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the

likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a received world view (through by necessity this world view individuates with the practice of magic. for an understanding of the world view as many factors as can be handled by the reconstructionist should be han

IRISH WITCHCRAFT AND DEMONOLOGY

ter viii a.d. 1689-1720 portent on entry of james ii--witchcraft in co. antrim--traditional version of same--events preceding the island--magee witch-trial--the trial itself--dr. francis hutchinson 194 chapter ix a.d. 1807 to present day mary butters, the carnmoney witch--ballad on her--the hand of glory--a journey through the air--a "witch" in 1911--some modern illustrations of cattle- and milk- magic--transference of disease by a cailleach--burying the sheaf--j.p.'s commission--conclusion 224 irish witchcraft and demonology chapter i some remarks on witchcraft in ireland it is said, though we cannot vouch for the accuracy of the statement, that in a certain book on the natural history of ireland there occurs a remarkable and oft- quoted chapter on snakes--the said chapter consisting of t

rest in the matter. thus the absence of this form of literature in ireland seriously hindered the advance of the belief in (and consequent practice of) witchcraft. when did witchcraft make its appearance in ireland, and what was its progress therein? it seems probable that this belief, together with certain aspects of fairy lore hitherto unknown to the irish, and ideas relative to milk and butter magic, may in the main be counted as results of the anglo-norman invasion, though it is possible that an earlier instalment of these came in with the scandinavians. with our present knowledge we cannot trace its active existence in ireland further back than the kyteler case of 1324; and this, though it was almost p. 13 certainly the first occasion on which the evil made itself apparent to the gene

year. but some little time prior to this the pope had set aside the election and "provided" a nominee of his own, one master m. scot, to fill the vacancy: he however declined the proffered dignity on the ground that he was ignorant of the irish language. this papal candidate was none other than the famous michael scot, reputed a wizard of such potency that "when in salamanca's cave him listed his magic wand to wave the bells would ring in notre dame" scot had studied successively at oxford and paris (where he acquired the title of "mathematicus; he then passed to bologna, thence to palermo, and subsequently continued his studies at toledo. his refusal of the see of cashel was an intellectual loss to the irish church, for, he was so widely renowned for his varied and extensive learning that

end states that the seller of the horse was a clare man, and that he went home after having been paid in gold the full amount of a satisfactory bargain, but on the following morning found to his great mortification, that instead of the gold coins he had only a pocketful of ivy leaves. readers of victor hugo's notre dame will recall the incident of the cu that (apparently) p. 76 was transformed by magic into a withered leaf. similar tales of horse-dealing with mysterious strangers are told in scotland in connection with the celebrated thomas the rhymer, of erceldoune. footnotes 48:1 carrigan, history of the diocese of ossory, i. p. 48. 48:2 stokes, ireland and the anglo-norman church, p. 374. 49:1 theiner, vet. mon, p. 269. 50:1 westropp, wars of turlough (proc. r.i.a, p. 161; seymour, pre

is not an uncommon feature of scottish witchcraft-trials. in the year 1613 a woman named margaret barclay, of irvine in scotland, was accused of having caused her brother-in-law's ship to be cast away by magical spells. a certain strolling vagabond and juggler, john stewart, was apprehended as her accomplice; be admitted (probably under torture) that margaret had applied to him to teach her some magic arts in order that "she might get gear, p. 86 kye's milk, love of man, her heart's desire on such persons as had done her wrong" though he does not appear to have granted her request, yet he gave detailed information as to the manner in which he had gained the supernatural power and knowledge with which he was credited "it being demanded of him by what means he professed himself to have know

ISIS UNVEILED

miatiy and phyuci displayed by indian jug^en 583 chapteh xii conclusions and illusthations recaihtuiation of (nndamental pn^mwitioiu 587 setndiip of the soul and of the spirit 590 the phawmenon of the so-called ipiritjiand gb4 difference between mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of a living spirit by a shaman, witiiesaed by the writer 020 sorcery 1^ the breath of a jemiit father 633 why the study of magic is almost impracticable in eun^ 635- index i genenl index ii digitizecoy google author's preface to volume u tttere it po

nfranchisement of science, will lose nothing by repetition. besides, we propose to examine these facts from a different and perhaps rather novel point of view: that of the old philosophies as esoterically understood. these we have barely glanced at in our first volume. we will use them as the standard by which to comi)are christian dogmas and miracles with the doctrines and pheno- mena of ancient magic, and the modem 'new dispensation' as spirit- ualism is called by its votaries. since the materialists deny the phenom- digitizecoy google "the church! where is ft' 8 ena without investigatioq, and aince the theologians in admitting them offer us the poor choice of two palpable absurdities the devil and miracles we can lose little by applying to the theurgists, and they may actually help us t

ronounced by the pcqie "my wiih is thkt all govemmentj ifaouid kdow that 1 am speaking in this itrain. and i have ikt right to speak, nii man &m nathan tiu prophet tn datid the kaig^ and a great deal more tton ambroea had la th odotiiu\ digitizecoy google pagan phallicish in chbistian 5yub0i5 s phallic worship, tfaaumaturgical wondos wrought by satan, human sacri- fices, incantations, witchcraft, magic, and sorcery are recalled; and dehonisu is confronted with rpiritwuitm for mutual recognition and identification. our modem demonolo^ta conveniently overlook a few insignificant details, among which is the undeniable presence of heathen phauicism in the christian symbols. a strong spiritual element of this worship may be easily demonstrated in the dogma of the immaculate conception of the vi

g; uid ouio' worlu. 7. da moiumtiiiz: lti kauu jmn. it la mogie, p. 24- ij 3rd ed. digitizecoy google 6 isis unveiled of human blood shed by this chrishan institution, and the number of its human sacrifices, are unparalleled in the annals of paganism. another still more prominent feature in which the clergy surpassed their mastois, the 'heathen' is tarcery. certainly in no pagan temple was black magic, in its real and true sense, more practised than in the vatican. while strongly supporting exorcism as an important source of revenue, they neglected magic as little as the ancient heathen. it is easy to prove that the toriilegium, or sorcery, was widely practised among the clergy and monks so late as the ust century, and is pmctised occasional^ even now. anathematizing every manifestation o

simply laid a firm foundation for a study of the phenomena in our modem times. though an ardent, uncompromising enthusiast, des mousseaux un- wittingly transforms himself into the tempting demon, or as he is fond of calling the devil the "serpent of genetu" in his desire to demon- strate in every manifestation the presence of the evu one, he only suc- ceeds in demonstrating that spiritualism and magic are no new things in the world, but very ancient twin-brothers, whose origin must be sought for in the earliest infancy of ancient india, chaldaea, babylonia, egypt. persia, and greece. he proves the existence of 'spirits' whether these be angels or devils, with such a clearness of argument and logic, and aucfa an amount digitizecoy google 16 isis unveiled of evidence, historical, iir^utable

JASMUHEEN THE FOOD OF GODS

e, is love. in dimensional biofield terms it is simply a brain wave pattern that can unlock inner doors that when opened, and programmed, have the ability to flood our atoms with a supreme type of nourishment that we call divine nutrition. known as manna and prana and chi and the universal life force, on an alchemical level this delta field essence also expresses itself via a wave of grace, where magic and coincidence rule via a synchronistic and harmonious flow. able to be aligned with and experienced, the wave of grace of the delta field adds a level to life that provides us with the purest nourishment we need. divine nutrition: the madonna frequency& the food of gods with jasmuheen 22 stage 5: freedom level 3 in the divine nutrition program (dnp: i would like to add another stage here w

was obviously used and felt most welcoming, for the energy when we sat within its walls was completely transforming. feelings of a deep connection to a divine spirit that had been prayed for, and longed for, and invited in were evident within the walls of the tiny church of st. rita s, which was plain by comparison to the great cathedrals of st. michel and notre dame, yet this simple church had a magic that the bigger ones with all their throngs of tourists somehow failed to possess. after enjoying the chapel and feeling it feed us with its theta. delta wave, we caught the metro over to st. michel. an amazing cathedral that was built for royal worship centuries ago. a place thronging with tourists because the stained glass walls are magnificent, the church had such a strong beta field whic

is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of the chinese deity kwan-yin, whose name means divine voice. this voice is a synonym of the word, speech as an expression of divine nutrition: the madonna frequency& the food of gods with jasmuheen 75 thought. kwan-yin is the magic potency of sound in nature, whose voice calls forth the elusive form of the universe out of chaos. the kwan yin vibration is also an aspect of the madonna frequency. the food of unconditional love: when the elements are in perfect equilibrium and programming codes have been set to match frequencies with certain pre-chosen channels, we can connect in to the christed grid of unconditional love

you. nothing can ever separate us. it s for you i created the universe. i love you. there s only one catch. like any other gift, the gift of grace can be yours only if you ll reach out and take it. maybe being able to reach out and take it is a gift too. i used to think that grace was something intangible that swept through my life from time to time, leaving me in awe of its power while bringing magic and joy and synchronicity to events that made it seem so obvious to me that some higher power had me at its will and that somehow i d just stumbled into its stream of love and blessings. i have since learnt that while grace can t be commanded and comes of its own accord, we can definitely put ourselves in its path by living an impeccable life with a pure heart and staying tuned to the divine

hiva, the destroyer. kali s role is to face our fears. shakti. the animating force of the universe, shakti unites us with the divine, cosmic, orgasmic energy of life. next we have some of the celtic goddess. the lady of the lake. celtic goddess of consciousness and revelation, emotion, renewal and creativity, gives us the energy to rule our lives. morgan le fay. represents a place of deep healing magic within us, ruler of avalon, noted for her healing powers and prophetic vision, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptia

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

or of the rosicrucians. no student of the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in the secrets of magic, or in the secrets of the human mind, is too often looked upon with jealous eyes by the world, which is no great conjuror. how is it, that, after centuries of doubt or denial, how happens it, in face of the reason that can make nothing of it, the common sense that rejects, and the science which can demonstrate it as impossible, the supernatural still has such vital hold in the human not to s

at rejects, and the science which can demonstrate it as impossible, the supernatural still has such vital hold in the human not to say the modern mind? how happens it that the most terrible fear is the fear of the invisible? this, too, when we are on all hands assured that the visible alone is that which we have to dread! the ordinary reason exhorts us to dismiss our t x preface fears. that thing magic, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never had a place in the world only in men s delusions. it is nothing more than a fancy. it never was anything more than a superstition arising from ignorance. what is fear? it is a shrinking from possible harm, either to be body, or to that thing which we denominate

architecture. 228 chapter the twenty-seventh. the rosicrucians amidst ancient mysteries and in the orders of knighthood. 237 chapter the twenty-eighth. rosicrucianism in strange symbols. 253 chapter the twenty-ninth. connection between the templars and gnosticism. 266 chapter the thirtieth. rosicrucian origin of the order of the garter. 282 chapter the thirty-first. rosicrucian supposed means of magic through signs, sigils, and figures. 295 chapter the thirty-second. astro-theosophical system of the rosicrucians the alchemic magisterium. 303 chapter the thirty-third. rosicrucian celestial and terrestrial (means of intercommunication. 317 chapter the thirty-fourth. the pre-adamites. profound cabalistic or rosicrucian speculations. 322 xvi contents chapter the thirty-fifth. page. the adapte

his burial, which was about three hundred years after christ. the ancient romans are said to have been able to maintain lights in their sepulchres for an indefinite time, by an essence or oil obtained from liquid gold; which was an achievement assumed to have been only known to the rosicrucians, who boasted this among some of their other stupendous arts. baptista porta, in his treatise on natural magic, relates that about the year 1550, in the island of nesis, in the bay of naples, a marble sepulchre of a certain roman was discovered; upon the opening of which a burning lamp, affording a powerful illumination, was discovered. the light of this lamp plaed on the admission of the air, and it was speedily extinguished. it appeared from undoubted tokens in the mode of inscription that this won

he is going to convert, perhaps, into prisms, showering solid triumphs. he can well leave to common man his acres of mud, and the turbid pools spotted over them like the shining, showy discs of a snake. man, under these enlightened philosophical circumstances, will only value the unseen kingdoms glimpses of the immortal glories of which and of their rosicrucian inhabitants he has obtained in his magic reveries. what can the longest ordinary man's life give to such a gifted thinker? man s senses and their gratification, as long as the inlets and avenues of perception remain world s music, so long as the strings cling tight, for the air of imagination to play upon them appetites, with downward eyes to find their satisfaction man s mortality, with an exit into the shadows or into the grave w

JESSUP MK THE CASE FOR THE UFO

e from (the translation) the "flying saucers" made their first appearance in the 22nd year of the reign of thutmose iii, about 3,500 years ago. the first lacuna of the papyrus in the end of another marvel. i think that this papyrus was part of a book preserved in the mysterious institution called house of life (of which sir alan gardner has written, that i am actually deeply investigating. in it, magic rites were performed and a special group of scribes was trained. two things have to be noticed: it left after a foul odor and it was not making any noise. it measures one rod, i.e. 100 cubit. as a cubit is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell d

K AMBER THE BASICS OF MAGICK

ion 1. scrying 2. astrology 3. tarot 4. runesticks 5. lithomancy (casting the stones) 6. i ching 7. other systems 8. pendulum or radiesthesia j. astral travel k. thought forms; wraths, fetches, artificial elementals l. extra-sensory perception 1. clairsentience 2. clairvoyance 3. clairaudience 4. precognition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympathetic magic (poppets and such) n. runes o. mediumship, necromancy, and spirit guides p. philtres and poteins q. cleansing, purification, protection and blessing; esxorcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. c

rcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological conjunctions d. planetary hours and days e. individual biorhythms ix. creating your own reality, following your true will prepared by: amber k our lady of the woods the basics of magick get any book for free on: www.abika.com 4 used by permission* magick 1- why magick* the ability to think seems to set us apart from oth

hich has, as the late aleister crowley wrote "the method of science- the aim of religion" review questions 1) define magick. 2) define esp and pk. give examples. 3) what is the subconsicous? book list hal n. banks, an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron curtan* magick 2- the subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste. these five senses continually send information to the mind, and it is up

d way to help you handle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an example. book list geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explan

to you achieve your goal (magical or otherwise, find a word or short phase which sums up what it is that you want to accomplish. write the word (or the basics of magick get any book for free on: www.abika.com 15 phrase) down 10 times each day until you achieve success. review questions 1) list the four elements. 2) what is an elemental? 3) what are correspondences? book list william britten, art magic (long out of print, but in some libraries. pete carrol, liber null. wing-tsit chan, a source book in chinese philosophy. manly hall, unseen forces* magick 5- chakras and meditation* according to east indian philosophy, man possesses seven major *chakras* or psychic centers on his body. each of these forms a bridge, link, or energy transformer; changing pure (higher) energy into various forms

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

073 13 also based on gruenwald s sy are the observations and translations in peter hayman s series of articles: some observations on sefer yesira (1: its use of scripture, in journal of jewish studies, vol. 35, no. 2 (1984) some observations on sefer yesira (2: the temple at the centre of the universe, in journal of jewish studies, vol. 37, no. 2 (1986) was god a magician? sefer yesira and jewish magic, in journal of jewish studies, vol. 40, no. 2 (1989. some observations (1) in particular analyzes and translates quite a number of sy paragraphs (according to gruenwald s numbering) 1-3, 5-8, 10-11, 13-14, 37-38, 40, 43, 47-48, 51, 56, 60-61. other articles by peter hayman (aka a. p. hayman and a. peter hayman) include sefer yesira and the hekhalot literature, in jerusalem studies in jewish

through the conclusion of chapter 1, the world-absorbing text, and elsewhere* it was by means of the sy that a golem (artificial human) was made. on this, see moshe idel, golem: jewish magical and mystical traditions on the artificial anthropoid (albany: state university of new york press, 1990. on idel s and scholem s conclusions regarding the roots of the golem tradition, see peter sch fer, the magic of the golem: the early development of the golem legend, in journal of jewish studies, vol. xlvi, nos. 1-2 (spring-autumn 1995. 20073 22 other articles: finkel, asher. the exegetic elements of the cosmological work, sepher yesirah, in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993) kiener, ronald. the status of astrology in the early

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. schechter, solomon. gnachmanides, h in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpreters, h= chapter three) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol 20 (leiden- boston: brill, 2005. shulman, yaacov dovid. the ramban: the story of rabbi moshe ben nachman. new york. london. jerusalem: c. i. s. publishers, 1993. stern, jo

o fill the span between the close of the old testament and early kabbalah, a muchsimplified selection of streams representative of.or having influence upon.jewish mysticism can be outlined thus: 1. early beginnings a. pseudepigrapha (ca. 200 bce onward) b. philo (ca. 20 bce to 50 ce) c. qumran= dead sea scrolls: 100 bce onward) d. rabbinic and synagogue traditions (100 ce onward) e. miscellaneous magic texts and other goccult h works 2. merkabah and hekhalot (200 ce onward) 3. sefer yezirah (between 200 and 900 ce) 4. transition a. geonic period (600-1000) b. early commentaries on sefer yezirah c. religious philosophers i. solomon ibn gebirol (1020-1070) ii. judah halevi (1075-1141) iii. abraham ibn ezra (1089-1164) 5. hasidei ashkenaz (german hasidism: ca 1170-1240) 1. early beginnings si

hot and the songs of the sabbath sacrifice. on these, see james r. davila, liturgical works. grand rapids. cambridge: wm. b. eerdmans publishing, 2000; and alexander, philip. the mystical texts: songs of the sabbath sacrifice and related manuscripts [companion to the qumran scrolls, 7/ library of second temple studies, 61. london. new york: t&t clark international, 2006. 20081 17 e. miscellaneous magic texts and other goccult h works for a full bibliography on jewish magic, see the one prepared by alex jassen and scott noegel at http//faculty.washington.edu/snoegel/jmbtoc.htm (university of washington) or the appendix to my gnotes on the study of merkabah mysticism and hekhalot literature in english. f for starters, though, refer to the following survey articles. alexander, p. s. gincantat

her goccult h works for a full bibliography on jewish magic, see the one prepared by alex jassen and scott noegel at http//faculty.washington.edu/snoegel/jmbtoc.htm (university of washington) or the appendix to my gnotes on the study of merkabah mysticism and hekhalot literature in english. f for starters, though, refer to the following survey articles. alexander, p. s. gincantations and books of magic, h in emil schurer, the history of the jewish people in the age of jesus christ (175 b.c..a.d. 135, a new english version revised and edited by g. vermes, f. millar, and m. goodman (edinburgh: t&t clark ltd, 1986: volume iii, part 1, pp. 342- 79. idel, moshe. gon judaism, jewish mysticism and magic, h in envisioning magic: a princeton seminar and symposium, edited by p. schafer and h. kippen

people in the age of jesus christ (175 b.c..a.d. 135, a new english version revised and edited by g. vermes, f. millar, and m. goodman (edinburgh: t&t clark ltd, 1986: volume iii, part 1, pp. 342- 79. idel, moshe. gon judaism, jewish mysticism and magic, h in envisioning magic: a princeton seminar and symposium, edited by p. schafer and h. kippenberg (leiden: brill, 1997. schafer, peter. gjewish magic literature in late antiquity and early middle ages, h in journal of jewish studies, vol. xli, no. 1 (1990. gmagic and religion in ancient judaism, h in envisioning magic. 2. merkabah and hekhalot material& 3. sefer yezirah on these, see my papers, gnotes on the study of merkabah mysticism and hekhalot literature in english h and gnotes on sefer yezirah in english. h 4. transition a. geonic p

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

have been used for mars. mul2babbar ebright star f sounds very much like jupiter. appellations mulmakru and mul.i.pa ered star f refer to the red color of 28 the planet. there is not much separating red color from fire, so one of the fire gods dgibil was connected to mars. gibil (akkadian girra/u) is a sumerian fire god; his primary function contributed to his secondary roles being the patron of magic and smithing. the name of this god can be written as dgi..bar, dbil.gi, dgi.bil, dgiri, in emesal (sumerian women fs talk) also dmu.bar.ra. in horoscopes, mars is consistently an or mul2an, read as albatanu, not anu because despite the use of the sumerian sign an there is no evidence whatsoever about the connections of mars to the god anu; this can be merely an abbreviation that has preserve

KETAB E SIYAH

with such indescribable hue to distract the mind and detain beholders all in some marv'lling rapture. now by the river's waters halting, whilst naiads danced on upon their path their sweet laughter amongst the wavelets, ishtar, baalzebub and satan made ready to now bring to motion what was thought and fulfil the plan of my devising. now baalzebub intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then stripping from my alabaster flesh mail, robes and tunics to bare the skin that must bleed to enact the rite. at my right hand was ishtar and at my left hand was baalzebub. now as th

t king, noble, haughty, proud, then his eyes burned with wisdom and his arm and heart were strong; then brother, sister, mates, gog and magog, giants of most awesome aspect, 145 beast-like brute-kings, ogres both; last and least was ereshkigal, lusty queen, mot's consort for she was taken in that cold embrace and made cold herself. thus were born the archons of old who came together and by potent magic resolved from chaos and ordered universe, speaking themselves the word of creation to accomplish this end. in the new-made universe they contended, brothers and sisters, for command of their creation. to avail himself in this conflict yahweh spoke once more the word of creation. thus came the elohim who ruled in heaven and were ruled by adonai yahweh. the elohim made war upon the foes of the

and dictate new instruction to the shedim hosts and we paid due heed to our vice-regent. thus did he commend to us 'shedim, children of joyous tomorrow, disciples of bright satanael, give heed to that which must now be accomplished if victory is indeed to be ours. well indeed was the enchantment worked and now satan's children, man and woman, walk upon the earth within the garden. yet such potent magic is not rendered without cost to he that would render it. cut from satan's very liver was the flesh of the nephilim race and now wearied by that wound, our noble prince is spent utterly and, witless, is borne by ishtar, northwards, from the garden 161 some way behind myself, hurrying on ahead with instructions of precipitous exigency. not long shall it be before the hosts of heaven, realising

ope of the confrontation's resolution. even as day's embers died, to seek new advance, my strength recalled new sorceries did i now work. once more with magicks of no little power did i effect the transformation of my form as once i had done before the gates of heaven to match and best the elohim-king in war and that fatal contention that i had won but at so dear a cost to my intention. that same magic that had first led me here to this uncertain enterprise that i now worked, i employed stretching and working anew every bone and sinew of my body. now i no more resembled angel-form but a jewel-scaled serpent of long coil, shining with a thousand rainbow colours. now disguised within this new shape i went, coiling, winding, sliding, over plain and sand, gliding over those lands that i traver

are most true and firm. now, yet as serpent, did i wind forth from amongst the trees where i had hidden to watch the passing of events 189 and see that all i planned came to just conclusion. perceiving my approach both man and woman greeted me and bowed in thanks before me and kissed my scaled head. now i worked a new change upon my form, remoulding my serpent-body like a sod of clay, and, by my magic art, forsook all disguise to appear before the sight of man and woman in my angel form as had i first appeared to woman upon her night of birth. now recognising my true nature and the parent who had first given life to their race they knelt before me and begged forgiveness for their poor faith. from such elohim-taught supplication i recoiled and cursed once more my once-brother, raphael, for

LAITMAN M KABBALAH REVEALED

great mathematician and philosopher, candidly expressed his thoughts on how secrecy had affected kabbalah: because man did not have the right key to the secret, the thirst for knowledge was ultimately reduced to all sorts of trivia and superstitions that brought forward a sort of vulgar kabbalah that has little in common with the true kabbalah, as well as various fantasies under the false name of magic, and this is what fills the books. kabbalah: then and now 23 expert in ancient languages and traditions, writes in his book, de arte cabbalistica: my teacher, pythagoras, the father of philosophy, took his teaching from kabbalists k he was the first to translate the word, kabbalah, unknown to his contemporaries, to the greek word philosophy k kabbalah does not let us live our lives in the du

he purpose of our existence? in other words, why were we born? but today, more than ever before, many people feel that what has worked for 2,000 years no longer meets their needs. the answers provided by religion and science no longer satisfy them. these people are looking elsewhere for answers to the most basic questions about the purpose of life. they turn to eastern teachings, fortune-telling, magic and mysticism. and some turn to kabbalah. because kabbalah was formulated to answer these fundamental questions, the answers it provides are directly related to them. by rediscovering ancient answers about the meaning of life, we are literally mending the rupture between humanity and nature that occurred when we turned away from kabbalah and toward philosophy. k a b b a l a h s t e p s i n k

a b b a l a h s t e p s i n kabbalah made its debut about 5,000 years ago in mesopotamia, an ancient country in today s iraq. mesopotamia was not only the birthplace of kabbalah, but of all ancient teachings and mysticism. in those days, people bekabbalah: then and now 25 lieved in many different teachings, often following more than one teaching at a time. astrology, fortune-telling, numerology, magic, witchcraft, spells, evil eye xall those and more were developed and thrived in mesopotamia, the cultural center of the ancient world. as long as people were happy with their beliefs, they felt no need for change. people wanted to know that their lives would be safe, and what they needed to do to make them enjoyable. they were not asking about the origin of life, or most important, who or wh

ide us out of the problems we are facing from its source in the spiritual world. this way we will resolve the crisis easily and quickly because we ll know why things happen and what needs to be done about them. think of it this way: if you knew that there were people who could predict the results of tomorrow s lottery, wouldn t you like them at your side when you re placing your bets? there is no magic here, only knowledge of the rules of the game in the spiritual world. through the eyes of a kabbalist, we re not in a crisis, we re just a little disoriented, and hence keep betting on the wrong numbers. when we find our direction, resolving the (nonexistent) crisis will be a piece of cake. and so will be winning the lottery. and the beauty about kabbalistic knowledge is that it has no copyr

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

es not realize it is the magician who is calling him, saying "come, we will both feel good, because it is very sad to be alone without you" then, the magician waves his wand again and the man feels his presence. he begins to think of the magician, to think that it will be good together, because it is very sad to be alone, without the magician. another wave of the wand and the man feels there is a magic tower full of goodness and might in which the magician waits for him and that only there will they feel good, because it is very sad to be alone "but where is this tower? how can i reach it? which is the way" he asks himself, puzzled and confused. how can he meet the magician? he keeps feeling the wave of the wand in his heart and he cannot sleep. he constantly sees magicians and mighty towe

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

tor 17 at t e n d e e s o f t h e s a n f r a n c i s c o c o n f e r e n c e p r o f e s s o r w i l l i a m t i l l e r prof. william tiller, phd in physics, university of toronto, is a former materials science and engineering professor at stanford university. he has published more than 250 scientific publications, including several books. his primary books are some science adventures with real magic; conscious acts of creation: the emergence of a new physics; science and human transformation: subtle energies, intentionality and consciousness. f r e d a l a n wo l f, p h d fred alan wolf, phd in theoretical physics from ucla, is a lecturer and a quantum physicist who has had contacts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the mos

ntum computer can be in 2n states at the same time. at the yale university laboratory, we have built a device that contains 400 such components. this may seem like a relatively small number, but such a device can produce a memory of 2400 bits. this is such a huge number that we cannot even perceive it. thus, we are talking about building computers of such fantastic power that could literally work magic. how did the assumption arise that two different states could exist simultaneously? here we should mention an experiment conducted by richard feynman some fifty years ago. assume that there is a full water tank containing a device that moves up and down. this action creates waves from two different sources, causing the waves to cross paths. eventually, the path-crossing of the waves will cre

ombination, in which he formulated a model that is the theoretical ancestor of modern computers. since people did not possess the right key to the secret, the thirst for knowledge here eventually led to vanities and superstition of all kinds, from which ultimately developed a kind of vulgar cabbala that lies far away from the true one, as well as diverse fantastic theories under the false name of magic; the books are teeming with those--leibnitz hauptschriften zur grundlegung der philosophie friedrich von schlegel (1772-1829) german writer, critic and philosopher, contemporary of goethe, schiller and novalis. a pioneer in comparative indo-european linguistics and comparative philology, schlegel deeply influenced the early german romantic movement. he is generally held to be the person who

LAITMAN M THE KABBALAH EXPERIENCE

ts such as mysticism, eastern methods, and other spiritual systems? a: it has nothing to do with them. those are searches that a person makes, but they have nothing to do with kabbalah. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 287 q: what is the connection between kabbalah, fortune telling and magical forces? a: there is no connection between the wisdom of kabbalah and magic, fortune telling, charms, or anything people give to one another to provide them with some sort of pseudo protection from fate. the wisdom of kabbalah does not deal with those. the wisdom of kabbalah is a science that develops in man the ability to monitor his own destiny and not be dependent on a special piece of paper, or a magic charm. the kabbalist, the holy ari, prohibited the use of ch

he ability to monitor his own destiny and not be dependent on a special piece of paper, or a magic charm. the kabbalist, the holy ari, prohibited the use of charms in his writings because they provide nothing more than psychological support. if i see that a certain object will save a person who comes to me for help, i tell him to believe in it, because there is magical power in it. but truly, the magic lies in the psychological strength that the object provides for that person. physicians and psychologists use the power of psychological protection, but it would be a lie to say that that force has anything to do with upper-spiritual forces. if that psychological protection works for you, use it, but know that it will not correct you. that is why kabbalah does not use any magical psychologic

al idolatry, which is non-existent in our world today, since fortune-telling nowadays is purely psychological. in fact, everyone turns to so-called kabbalists and wizards to predict the future. this ban, like many others in the torah, shows us that what is described here is one s inner state. it is also observed that the religious masses once more fail to observe it in our world. q: do charms and magic work instantly? a: they work instantly, but in the long run they worsen a person s situation. when we begin to study kabbalah, we immediately find ourselves under the private guidance of the creator, and then no fortune teller or magician can do anything to us, since we are on a completely different path. we move to a different level of progress. none of them can predict anything for us beca

regarded as nonsense only fifteen years ago: the spiritual world, souls, prophesies, the change of fate- these are things that excite everyone today. the zohar predicted this time as a necessary phase in the collective development of humanity. for that reason, i am delighted with what is happening. however, as in anything else, after the current enthusiasm there will come disappointment, because magic has existed for thousands of years, and if there were anything real to it, people would have long been using those methods for personal profit in a systematic and scientific way. the torah says. kneither shall ye practice divination (leviticus 19, 26, meaning, do not perform witchcraft, although it is possible. when one uses witchcraft, it seemingly improves one s situation. a visit to a for

LAITMAN M THE PATH OF KABBALAH

e, the ari explains about reincarnation in his book, shaar hagilgulim (the gate of reincarnations. he not only saw the entire picture of the cycle of correction of souls, but was also given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is the genuine desire for spirituality. studying the kabbalah is not meant to be used for any magic or witchcraft; it is also not intended to turn one into a great rabbi or sage. its purpose is to promote one s spiritual development and attain the upper worlds through hard labor. the consequences of our efforts will be measured by our ability to dedicate our every ambition to bestowal upon the creator. when speaking of physical performance of mitzvot, it is important to mention that it can

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arranged carefully the special charm or word of power which he considered most certain to vanquish the creature if he should prove hostile, never apparently realizing that it was his own will which did the work, but attributing his success to some kind of magic. the book of the dead was originally intended to be kept secret, although in later days certain chapters were written on papyrus and buried with the dead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the mas

those who receive the sacrament at his hands have the additional benefit of a share in his love and devotion, but that in no way affects the value of the sacrament itself; whatever his failings, the divine strength is outpoured upon the people. 56. the old egyptian religion had the same idea of pouring out spiritual force upon all its people, but its method was altogether different. the christian magic can be performed by the priest alone, and may even be done quite mechanically; but the intelligent assistance of the laity greatly increases its power and the amount of force which can be outpoured. the egyptian plan, however, positively required the earnest and intelligent co-operation of a considerable number of people. it was, therefore, much more difficult to achieve perfectly, but when

ated at (1) the base of the spine (2) the spleen (3) the navel or solar plexus (4) the heart (5) the throat (6) the space between the eyebrows; and (7) the top of the head. i have described them fully in the inner life; and i have also published a monograph on them, called the chakras, with unique coloured illustrations. 382. there are several force-centres besides these, and there are schools of magic that use them; but the dangers connected with them are so serious that we should consider their awakening as the greatest misfortune. it is precisely in order to avoid the arousing of those lower centres that so much importance was attached in egypt to the belt or girdle of the apron, and the etheric web which stretched across it. 383. when at all in action, these centres show signs of rapid

he assistance of the man who uses it a particular class of non-human intelligences of the subtle world. 393. in view of the great influence of this s c of power, all will see the necessity that it should be preserved with the greatest care and secrecy. if it is made wrongly, not in exact form and at the proper place, the effect will be lost. in these matters we are working what is commonly called magic; and that is a dangerous thing to play with and should be taken up only with the greatest seriousness of purpose and precision in work. 394. if a member should make this s c carelessly and without thinking what ho is doing, he opens himself up to influences of which he is unaware, for which be is unprepared; and things may happen which should not happen. it is this idea which is at the basis

uch composite notes are produced by each of the vehicles- etheric, astral and mental- and these taken together make up the distinctive chord of the man, by which those who can hear it can always identify him. this is sometimes called the occult name of the personality; the true name which is first heard at his initiation as an adept is that belonging to other and far higher vehicles. much ancient magic took its power from the knowledge of such names. thus it is his own knock, his own report, made with the t c, of the inner self, that opens for the man the way into the true lodge. 491. the stipulation that the candidate must be a free man takes us back in thought to those ancient days in which a large majority of men were not free, in which vast hosts of people lived in the condition of ser

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

sting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry

occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight of the alone to the alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divin

civil representatives of the athenian state who were responsible for the public ceremonial of the mysteries as well as for the control of finance. 347. the chief officer was the hierophant, chosen for life by lot from the eumolpidae. he alone had the guardianship of the hallows (hiera, those sacred treasures which were so carefully preserved at eleusis and played so great a part in the ceremonial magic of the mysteries. he was invariably a man of advanced age and distinguished position, and in his hands lay the supreme control over the secret ceremonial. 348. next to him in rank stood the dadouchos, the bearer of the double torch, chosen for life from the family of the keryces. both these officials had houses in the sacred enclosure at eleusis, into which only initiates might enter; but wh

e to reach his highest possibilities. the legend of the slaying of bacchus by the titans, the tearing of his body into fragments and his resurrection from the dead, was also taught, with the same interpretation as that given to the legend of osiris in the mysteries of egypt- the descent of the one to become the many, and the reunion of the many in the one through suffering and sacrifice. 375. the magic of the greater mysteries 376. in the eleusinian mysteries the initiates were brought into close communion with the deity through specially consecrated food and drink. cups of highly-magnetized water were given to them, and consecrated cakes were eaten during the ceremonies of initiation. s. clement of alexandria gives us the formula or pass-word of the eleusinian mysteries, which some have t

e lord of all religions alike, and the rose-croix is no less his than the glorious sacraments of the christian church which he himself gave two thousand years ago. 725. the original order of the rosy cross still exists in utter secrecy, and, although it is unknown in the outer world, its mysteries are yet handed down on the physical plane, and it still preserves the ancient secrets of healing and magic which its m.w.s. brought in the fifteenth century from the egyptian lodge. only very few, and those high initiates of the white lodge from whence it came, are admitted to its house of the holy spirit. many have claimed and still claim to belong to it, but it is quite independent of the many orders and societies, both open and secret, which bear its hallowed name in the twentieth century. in

LEMEGETON

e's "holy table. in the former the seven seals have the characters of the seven planets, which also occur in the "magical calendar (published 1620, but with possible connections with trithemius) saturn jupiter mars sun venus mercury moon the descriptions of the seals for each sign of the zodiac are evidently abstracted from paracelsus, the second treatise of celestial medicines, cf. archidoxes of magic translated by robert turner, 1656, pp. 136 ff. ars almadel in 1608, trithemius mentioned a long list of books on magic, including the book "almadel attributed to king solomon [7] ars almadel is also found in the hebrew manuscript of the key of solomon, ed. gollancz, sepher maphteah shelomoh, 1914, fol 20b. turner mentions a fifteenth-century manuscript in florence [8] ars notoria the ars not

may indicate that its present form dates to then. 2. to this period has been dated an important text of the solomonic literature, liber juratus, or the sworn book of honorius, which has important connections with our present work. 3. discoverie of witchcraft, 1584, book 16, chap. 31 and chap. 42. 4. op. cit. chapter 2 consists of a translation of j. wier's pseudomonarchia daemonum. see below. 5. magic and experimental science, chapter xlix, 1923, pp. 279 ff. 6. bn 7170a. see robert turner, elizabethan magic, 1989. pp. 140-1. 7. see i. p. couliano, eros and magic in the renaissance, chicago, 1987, p. 167. 8. ibid. florence ii-iii-24. 9. for examples of the illustrations and an excellent discussion of the ars notoria, see the article by michael camille in claire fanger, conjuring spirits, t

xlix, 1923, pp. 279 ff. 6. bn 7170a. see robert turner, elizabethan magic, 1989. pp. 140-1. 7. see i. p. couliano, eros and magic in the renaissance, chicago, 1987, p. 167. 8. ibid. florence ii-iii-24. 9. for examples of the illustrations and an excellent discussion of the ars notoria, see the article by michael camille in claire fanger, conjuring spirits, texts and traditions of medieval ritual magic, pennsylvania state university press, 1998, pp. 110 ff [preface from harl. 6483 [the sixth sheet of dr. rudd liber malorum spirituum seu goetia this book contains all the names, orders, and offices of all the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's

k contains all the names, orders, and offices of all the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their ski

admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to the vulgar shall seem a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should yet that must not be evil or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabolical. tyaneus only exercised the natural magic by which he perforned wonderful things. philo hebreus saith that true magic by which we come to the secret works of nature is so far from being contemptible that the greatest monarchs and kings have studied it. nay amongst the persians none might reign unless he was skillfull in this great art. this noble science often d

LETTER FROM A LUCIFEREAN

ew chapter of the brotherhood formally comes into existence. the emphasis on acts of a sexual nature reflects the now well-understood magical idea that sexuality is intertwined with magical power. however, it is one thing to merely state this as a fact, and quite another thing to experience this power for the first time. nowadays, all manner of sexual diversity is commonplace, and books on sexual magic are easy to come by. the reader should bear in mind that it was a very different kettle of fish in the mid-fifties. however, i would not like to give the impression that the focus of the brotherhood was merely a venue for sexual orgia. the brotherhood s satanic ethos focused on the necessity of untangling oneself from the bindings of christian culture. since open and free sexual behaviour wh

hus retaining their emotional associations with taboo, forbidden pleasures and heightened sensuality. ritual sodomy, scatology and flagellation have their uses, but these are greatly lessened if they become normative to the practitioner. in the brotherhood, the aim of sexual magia was to enable celebrants to move between both apollonian and dionysian modes of expression at will. the popular chaos magic obsession with deconditioning- which i understand as an attempt to surpass all personal boundaries tends to ignore the point that some boundaries if deliberately and carefully maintained, can be extremely useful for magical work. it is such fine distinctions which separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burto

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

lavey, founder of the church, was indebted to a number of different sources for his synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figures in world mythology. 2. certain romantic poets who, as a literary device, created a noble, promethean satan at odds with the dehumanizing aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon and its background traditions because of the disproportionat

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

to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the middle ages. vol. 1. new york: charles scribner s sons, 1982. the abbey of thelema the abbey of thelema is an independent initiatory magical group patterned after the argenteum astrum (aa, order of the silver star)

ema, and works closely and in cooperation with the holy order of rahoorkhuit and in association with the holy gnostic catholic church. it has also established the headland press a 1 2 abraxas as conceived by crowley in 1919 (though never carried out by him, in order to publish thelemic and related works. the once secret practices of the magical order ordo templi orientis (oto) revolved around sex magic, which was taught in stages as the students attained the eighth and ninth degrees of the eleven-degree system. however, in the system taught by the abbey, a student who has reached the zelator grade is invited to participate in these practices, which constitute the essence of the next ring within the abbey, known as the sovereign penetralia of the gnosis. zelators are also invited to join th

ssence of the next ring within the abbey, known as the sovereign penetralia of the gnosis. zelators are also invited to join the order of thelemites. because the abbey is a secret order,much of its teachings and practices are not revealed to nonmembers. the abbey has about a hundred members, scattered throughout the united states, canada, greece, england, and australia. see also crowley, aleister;magic and magical groups for further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. abraxas abraxas is a term associated with gnosticism, an ancient religious movement influencing judaism, christianity, and contemporaneous paganism that was prominent during the first few centuries of the common era. its central teaching was that this world

LIBER O

essary that he should attain. too often, moreover, he mistaketh the first resting-place for the goal, and taketh off his armour as if he were a victor ere the fight is well begun. it is desirable that the student should never attach to any result the importance which it at first seems to possess. 6. first, the, let us consider the book 777 and its use; the preparation of the place; the use of the magic ceremonies; and finally the methods which follow in chapter v "viator in regnis arboris" and in chapter vi "sagitta trans lunam (in another book will be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of

LIBER 141

ropriate to allude to a method of vampirism commonly practised. the vampire selects the victim, stout and vigorous as may be, and, with the magical intention of transferring all that strength to himself, exhausts the quarry by a suitable use of the body, most usually the mouth, without himself entering in any other way into the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be

LIBER 777

unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large table. we have been unable for the moment to tabulate many great systems of magic; the four lesser books of the lemegeton,4 the system of abramelin, if indeed its qliphothic ramifications are susceptible of classification, once we follow it below the great and terrible demonic triads which are under the presidency of the unutterable name;5 the vast and comprehensive system shadowed in the book called the book of the concourse of the forces,6 interwoven as it is with the t

l or aquamarine the cup and cross 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

worn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issue

prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this translation has been incorporated into some later mss. and printed editions of the lemegeton. 5 in the book of the sacred magic of abramelin the mage (lib. ii cap. xix) are tabulated the names of various evil spirits: chief among these are the four princes and superior spirits, to wit lucifer, leviathan, satan and belial who may perhaps be referred to the elements (i would suggest fire, water, air, earth respectively; immediately below these are eight sub-princes, namely oriens, paimon, ariton, amaimon (vide 777 col

nd edward kelly. crowley later published a terse and incomplete abstract of this material as a brief abstract of the symbolic representation of the universe in equinox i (7-8. see also regardie (ed) the golden dawn, vol. iv. 7 this would not be a view generally shared by most serious practitioners and students of dee and kelly s magick. unless crowley is talking about the g.d. version of enochian magic in which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. liber 777 52 notes to table of correspondences table i (the whole scale) col. viii. the number

LIBER ALEPH

t noble) to examine freely, neither obsequious nor rebellious to authority. h liber aleph vel cxi 150 es laus legis thelema (praise of the law of thelema) his property of thy mind, my son, is verily of sublime virtue; for the vulgar are befogged, and their judgment made null, by their emotional reaction. they are swayed by the eloquence of a numscull, or overpowered by a name or an office, or the magic of a tailor; else, it may be, they, being made fools too often, reject without reflection even as at first they accepted. again, they are wont to believe the best of the worst, as hope or fear predominateth in them at the moment. thus, they lose touch of the blade of reality, and it pierceth them. then they in delirium of their wounds increase delusion fortifying themselves in belief of thos

erning his way) hus i was brought unto the knowledge of myself in a certain secret grace, and as a poet, by jerome politt of kendal; oscar eckenstein of the mountain discovered manhood in me, teaching me to endure hardship, and to dare many shapes of death; also he nurtured me in concentration, the art of the mystics, but without lumber of theology. allan bennett bestowed upon me the right art of magic, and our holy qabalah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane wisdom. but of cecil jones had i the great gift of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversatio

LIBER ASTARTE

st part thereof. 19. concerning the lections. let the philosophus read solely in his copies of the holy books of thelema,1 during the whole period of his devotion. but, if he weary, let him read books which have no part whatever in love, as for recreation. but let him copy out each verse of thelema which bears upon this matter, and ponder them, and comment thereupon. for therein is a wisdom and a magic too deep to utter in any other wise. 20. concerning the meditations. herein is the most potent method of attaining unto the end, for him who is thoroughly prepared, being purified by the practice of the transmutation of deed into devotation, and consecrated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the

ation. moreover, let the philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward t

n to thy devotion until that body and mind are tamed and trained to all manner of peaceable going. 36. concerning minor methods adjuvant in the ceremonies. i. rising on the planes. by this method mayst thou assist the imagination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. conce

LIBER CCCXXXV ADONIS

dily. the soul incarnate, the body transcended! the girl. aching, aching passionately, insufferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taki

preliminaries past, tell me, dear lady, what the little trouble is! astarte. it was quite sudden. hermes. good; not like to last. it bursts, such malady a brittle bubble is! how is the pulse? allow me! astarte. not for me your skill. my husband.s lost his memory. hermes. yet he remembers you? astarte. o quite, of course! hermes. let it alone! don.t flog the willing horse! were i to cure him by my magic spells, the odds are he.d remember someone else! astarte. ah, but.a month ago.a woman came. hermes. cool.warm.hot.now we fre getting near the flame! astarte. and what she said or did who knows? hermes. these men! astarte. yes! but he fs never been the same since then! i fve taken endless trouble not to fret him, done everything i could to please and pet him, and now this wretched woman has u

LIBER CCXLII AHA

whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; m

urst the thrall. liber ccxlii 18 all.as i offered half in jest, sceptic.was torn away from me. not without pain! they slew my child dragged my wife down to infamy loathlier than death, drove to the wild my tortured body, stripped me of wealth, health, youth, beauty, ardour, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete!

, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they.re all negation .do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill. magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah

LIBER CHANOKH

exist in the british library (sloane ms 8) and the bodleian (bodley 908; the former is believed to be the copy owned by dee. besides various writings on magick this book contains 36 cryptic tables of letters. these were solved (that is, the process by which they were generated was reverse-engineered) in 1998 by jim reeds, a cryptographer working for at&t labs (see reeds. article .john dee and the magic tables in the book of soyga; unfortunately, since reeds left at&t this is no longer online. note that these tables predate the dee-kelly workings, and dee does not seem to have known what they were or what to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) an

f .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn

st paul mn: llewellyn, 1983. james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermetic.com which has a sec

ition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermetic.com which has a section of rowe.s enochian writings is probably a good place to start looking. turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn(.second edition. 1994. finally i will warn

even ensigns and an account of their reception can be found in mysteriorum liber tertius; they are reproduced in turner (1989. 2: the letters on the holy table itself are derived from the names of the heptarchic kings and princes. the method is described in dee.s libri mysteriorum quinti appendix and in various secondary sources such as turner.s notes to de heptarchia mystica, ben rowe.s enochian magic reference and zalewski (1990. most printed editions reverse the arrangement of the letters left to right from the design described in the dee diaries, following the version printed in tfr (most likely the result of an engraver.s error. since in chanokh crowley simply reproduced the plate of the table from casaubon and did not treat of it in detail, i have seen fit to reconstruct the figure

LIBER COLLEGII SANCTI

free from all other engagements for four whole days from that date. 7. he may at any moment withdraw from his association with the a a, simply notifying the zelator who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic pentacle, according to the instruction in liber a. one month before the completion of his eight months, he shall deliver a copy of his record to his zelator, pass the necessary tests, and repeat to him his chosen chapter of liber vii. 9. he shall in every way fortify his body according to the advice of his zelator, for that the ordeal of advancement is no light one. 10. thus and not otherwis

emember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic dagger, according to the instruction in liber a. one month after his admission to the grade he shall go to his practicus, pass the necessary tests, and repeat to him his chosen chapter of liber ccxx. 9. he shall in every way establish perfect control of his automatic consciousness according to the advice of his practicus, for that the ordeal of advancement is no light one. 10. thus and not o

is second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic cup, according to the instruction in liber a. one month after his admission to the grade, he shall go to his practicus, pass the necessary tests, and repeat to him liber xxvii. 9. he shall in every way establish perfect control of his wit according to the advice of his philosophus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward

is but the false veil of the moon that hangs beneath the sun. 7. let him not venture while a member of the grade of philosophus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic wand, according to the instruction in liber a. one month after his admission to the grade, he shall go to his dominus liminis, pass the necessary tests, and repeat to him his chosen chapter of liber dcccxiii. 9. he shall in every way establish perfect control of his devotion according to the advice of his dominus liminis, for tha the ordeal of advancement is no light one. 10. thus and not ot

ned to the grade of adeptus minor, let him humble himself exceedingly. 7. he may at any moment withdraw from his association with the a a simply notifying the adept who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic lamp, according to the instruction in liber a. six months after his admission to the grade, he shall go to his adeptus minor, pass the necessary tests, and repeat to him his appointed part in the temple of initiation. 9. he shall in every way establish perfect control of his intuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus

LIBER CXCVII STORY OF SIR PALAMEDES

works: his youth returns his heart revives: despair is doffed and eager hope in brilliance burns within the circle of his brows as fast he flies, the snow he spurns. ah! what a youth and strength he vows to the achievement of the quest! and now the horrid height allows liber cxcvii 42 his mastery: day by day from crest to crest he hastens: faster fly his feet: his body knows not rest, until with magic speed they ply like oars the snowy waves, surpass in one day.s march the galaxy of europe fs starry mountain mass .now. quoth he .let me find the quest. the beast sterte up. sir knight, alas! day after day they race, nor rest till seven days were fairly done. then doth the questing marvel crest the ridge: the knight is well outrun. now, adding laughter to its din, like some lewd comet at the

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

uth point of view. consequently he goes about contradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of 12 liber cxlviii hypnotising himself (as it were) into that perception of their identity, which is his (partial and incorrect) idea of how things look from kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper tha

we have done that, we may proceed to the next question. it is no good asking it now. gthere are purse-proud penniless ones that stand at the door of the tavern and revile the guests. h1 we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled gthe book of the sacred magic of abramelin the mage h; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing: gi do not ask to see the distant path; one

LIBER DCCCLX JOHN ST

rds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent

hold! as i look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will

roke of twelve found me duly in my .sana, practising pr.n.y.ma. let me continue this work; for it is written that unto the persevering mortal the blessed immortals are swift. what then should happen to a persevering immortal like myself? 1 [in ms. notes to a copy of equinox i (1 (transcribed by yorke, a.c. adds to this entry .i also did a more holy practice as if to graft a tree (vide frazer, the magic art &c, ii, 100) and describes maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two secrets] john st. john 15 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my .sana, despite various cowardly attempts to .fudge. it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the prese

clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath is over. i continued the mantra throughout, which mu

to say it a hundred and eleven million times. but oh! fertilise my .k..ic egg to-day! this remark, one should notice, is truly characteristic of the man john st. john. i see how funny it is; but i fm quite serious withal. ye dull dogs [the..k..ic egg. is the sphere of the personality of man. a theosophic term..ed] 3.55. n.b..mantras might with advantage be palindromes. 3.56. i try to construct a magic square from the mantra. no good. but the mantra is going much better, quite mechanically and .without attachment (i.e, without conscious ulterior design .art for art fs sake. as it were. 4.10. i drink a .citron presse. 1 [an ms. note by ac to a copy of equinox i (1 (transcribed by yorke) about this point reads .3 weeks] john st. john 25 4.25. alas! here comes maryt (with a sad tale of x. it

LIBER E

yi king h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. series. gtannhauser h by a. crowley. gthe upanishads. h gthe bhagavad-gita. h gthe voice of the silence. h graja yoga h by swami vivekananda. gthe shiva sanhita. h gthe aphorisms of patanjali. h gthe sword of song. h svb figvra ix 9 gthe book of the dead. h grituel et dogme de la haute magie. h gthe book of the sacred magic of abramelin the mage. h gthe goetia. h gthe hathayoga pradipika. h erdmann's ghistory of philosophy. h gthe spiritual guide of molinos. h gthe star in the west h (captain fuller. gthe dhammapada [s.b.e. series, oxford university press. gthe questions of king milinda h [s.b.e. series. g777. vel prolegomena &c. h gvarieties of religious experience h (james. gkabbala denudata. h gkonx om pax

LIBER GRADUUM MONTIS ABIEGNI

control of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta

n liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii

s are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the know

xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the t

n the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.10 theoretical. he is given a meditation-practice on expansion of consciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus. his duties are laid down in paper e, class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and

LIBER HHH

nto thee by the superior.9 16. and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god iaida.10 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained

LIBER LIBERI VEL LAPIDIS LAZULI

and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of mine incense. 39. burn thou strange herbs, o god! 40. brew me a magic liquor, boys, with your glances. 41. the very soul is drunken. 42. thou art drunken, o my god, upon my kisses. 43. the universe reels; thou hast looked upon it. 44. twice, and all is done. 45. come, o my god, and let us embrace! 46. lazily, hungrily, ardently, patiently; so will i work. 47. there shall be an end. svb figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel

LIBER LLL PARADIGMAT PIRATE

foreword for this, my first book; all the members of the iot past and present that provided a wealth of experiences both good and bad, especially the members of temple draghoulkia in milwaukee for putting up with me; and finally to jim, andy and chuck who made being in the iot such a blast for so many years. about the author joshua siddhartha wetzel (born october 9th, 1970) has been involved with magic and occult practices for 17 years and chaos magic for the last 14. he enjoys his job as a computer consultant, is married and has two cats. he currently resides in milwaukee, wisconsin usa and is working on his next book. the author welcomes wellarticulated feedback and will answer all correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) fore

tes of thanateros) foreword a new book in an established current begs for context. the published side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which later became known as chaos magic(k, can be traced to the work of austin osman spare in the early decades of the 20th century and lionel snell in the early 1970 fs. some experienc

itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which later became known as chaos magic(k, can be traced to the work of austin osman spare in the early decades of the 20th century and lionel snell in the early 1970 fs. some experience of group working in this new approach had been gained by the first chaos magic groups by the early 80 fs. this was transmitted in the next crop of books. peter carroll fs psychonaut and ray sherwin fs the theatre of magic began to deal with group magical work. as the chaos approach spread in the following years, the next wave of writers supplied accounts, ideas, excellent short technical manuals like phil hine fs chaos servitors and even personal grimoires of the their

ic began to deal with group magical work. as the chaos approach spread in the following years, the next wave of writers supplied accounts, ideas, excellent short technical manuals like phil hine fs chaos servitors and even personal grimoires of the their own journeys through the pandaemonaeon. from 1986 the magazine gchaos international h supplied a new forum for a breathtaking expansion of chaos magic, which was centered around the organization of most of the original small iot network into an effective magical order for teaching magical technique and working innovative group magic. in 1991 pete carroll, in liber kaos, set down a materialistic theory of how magic works, and a chaos-shaped system of practical magical attributions, the psychonomicon. by the mid-90 fs there were enough worki

ich was centered around the organization of most of the original small iot network into an effective magical order for teaching magical technique and working innovative group magic. in 1991 pete carroll, in liber kaos, set down a materialistic theory of how magic works, and a chaos-shaped system of practical magical attributions, the psychonomicon. by the mid-90 fs there were enough working chaos magic groups in operation, particularly within the iot, that a considerable base of innovative experience existed which drew on all sorts of esoteric and exotic fields. against this background i wrote chaotopia, which incorporated a pragmatic chaos magic approach to models of consciousness. in the book you have in front of you josh wetzel takes up the plot from the psychonomicon, and extends it to

LIBER LVII

stic temple. for though it is written .to the persevering mortal the blessed immortals are swift. yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke.s gospel .and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry .father. and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to h

a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is 56 [see the sepher yetzirah. t.s] 57 [in equinox i (2, or regardie (ed) the golden dawn. t.s] 58 [see the golden dawn z1 document. t.s] on the qabalah 39 that of the figures in each line of the .magic square. of the planet, e.g. saturn 15. a .magic square. is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is the sum of the whole of the figures in the square, e.g. saturn 45.59 the complete list is thus: saturn 3, 9, 15, 45. jupiter 4, 16, 34, 13

quivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician ma

f redemption, because j= tyj= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of no great importance. 9. most evil, because of its stability. bwa, witchcraft, the false moon of the sorceress. 10. evil, memorial of our sorrow. yet holy, as hiding in itself the return to the negative. 11. the great magical number, as uniting the antitheses of 5 and 6 etc. dwa the magic force itself. 12. useless. mere symbol of the goal. 13. helpful, since if we can reduce our formula to 13, it becomes 1 without further trouble. 17. useful, because though it symbolises 1, it does so under the form of a thunderbolt .here is a magic disk for me to hurl, and win heaven by violence. says the aspirant. 21. as bad, nearly, as 7. 26. accursed. as bad as 4. only useful when it is a

i.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light. 418. tyj, cheth. arbadahabra, the great magic word, the word of the aon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of he the pentagram; see idra zuta qadisha, 694 .for h formeth k, but j formeth dwy..77 both equal 20. 74 [marcelo motta took this number on declaring himself a master of the temple. t.s] 75 [the reference is to one of the golden dawn admission badges. t

LIBER LXVII THE SWORD OF SONG

ug of the star-gazers; if not, he was a credulous fool; not the one man of his time, not a .debauched genius (for sir r. burton in this phrase has in a sense anticipated my discovery) but a mere elizabethan. this the greatest poet of all time? then we must believe that gloucester was right, and that eclipses caused the fall of lear! observe that before this shakespeare has had a sly dig or two at magic. in king john .my lord, they say five moons were seen to-night .but there is no eyewitness. so in macbeth. in a host of spiritual suggestion there is always the rational sober explanation alongside to discredit the folly of the supernatural. shakespeare is like his own touchstone; he uses his folly as a stalking-horse, and under the presentation of that he shoots his wit. here, however, the

xcuse for a course of action they do not understand, and whose nature is beyond them. 782. christ ascends.82.and i tell you frankly that if he does not come back by the time i have finished reading these proofs, i shall give him up. 783. bell.83.the folios have .bun. notes to pentecost 22. with sacred thirst.1..he, soul-hydroptic with a sacred thirst. a grammarian.s funeral. 23. levi.2.ceremonial magic is not quite so silly as it sounds. witness the following mas-terly elucidation of its inner quintessence. the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool.and rare is such a combination!.to note the criticism directed by the philestine against the citadel of his science. truly, since our childhood has ingrai

rdinary universe, that all sense-impressions are dependent on changes in the brain* we must include illusions, which are after all sense-impressions as much as .realities. are, in the class of .phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of .real. phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projecti

e perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic. and i conceive that the apology is ample, so far as the .effects. refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a

; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths .to destroy our enemies. is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat.s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called .of black magic

LIBER LXXVIII

mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publ

LIBER MMCMXI NOTE ON GENESIS

e great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her mani

ey, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica

otation from the clavicula salamonis on p. 4 is from a short qabalistic writing which was published by eliphas levi as an .ancient fragment of the key of solomon. and was probably written by levi himself. mathers, eternally credulous, appended it to an edition of the clavicle he translated and edited, although it has no real connection with the rest of the key, an elaborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the

LIBER MMM

e .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherw

al and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherwise) to the work. those wishing to notify the order of their intention to begin the work are invited to do so via the publisher. 13 mind control to work magic effectively, the ability to concentrate the attention must be built up until the mind can enter a trance-like condition. this is accomplished in a number of stages: absolute motionlessness of the body, regulation of the breathing, stopping of thoughts, concentration on sound, concentration on objects, and concentration on mental images. motionlessness arrange the body in any comfortable posi

even a few seconds of mental silence, but even this is quite a triumph. aim for complete vigilance over the arising of thoughts and try to lengthen the periods of total quiescence. like the physical motionlessness, this mental motionlessness should be practiced at set times and also whenever a period of inactivity presents itself. the results should be recorded in your diary. the magical trances magic is the science and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. egotistic

reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to cultivate any virtue like spontaneity, joy, pious 16 pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impotence in the process. religions are founded on the fallacy that one can or ought to have one without the other. high magic recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour; rather it seeks to achieve any arbitrary perceptual perspective at will. any state of mind might arbitrarily be chosen as an objective for transmutation, but there is a specific virtue to the ones given. the first is an antidote to the imbalance and possible madness of the magical trance. the

om and delete it from your behavior: at the same time adopt any new habit at random. the choices should not involve anything of spiritual or egocentric, or emotional significance, nor should you select anything with any possibility of failure. by persisting with such simple beginnings you become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all tec

LIBER O

o often, moreover, he mistaketh the first resting-place for the liber o vel manvs et sagitta 2 goal, and taketh off his armour as if he were a victor ere the fight is well begun. it is desirable that the student should never attach to any result the importance which it at first seems to possess. 6. first, then, let us consider the book 777 and its use; the preparation of the place; the use of the magic ceremonies; and finally the methods which follow in chapter v .viator in regnis arboris* and in chapter vi .sagitta trans lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of b

LIBER OS ABYSMI VEL DAATH

an nature with the arguments through which hume reached them either sketchily represented or omitted altogether; thus for a time it was more widely read than the treatise. a variety of popular and academic editions are available] 4 [thomas henry huxley, collected essays vol. 6: ghume, with helps to the study of berkeley. h] 5 [crowley, gtycarb, an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refer

LIBER SAMEKH

the particular faculty which stood in need of it. this section b invokes air in the east, with a shaft of golden glory. section c the adept now invokes fire in the south; flame-red are the rays that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto which, however, an allegorical significance may perhaps be attributed h. waite, book of ceremonial magic] point ii 19 section e he goes to the north to invoke earth; flowers of green flame flash forth from his his weapon. as practice makes the adept perfect in this work, it becomes automatic to attach all these complicated ideas and intentions to their correlated words and acts. wh

ainter h) h (sthlh tou fieou tou zwgrafou; it is also popularly known as the gheadless one h or gbornless one h ritual, although the headless one or headless daimon (d kefaloj daimon) is also invoked in a number of other extant greek magical papyri. a transcription and english translation of london papyrus 46 was published in 1852 by charles wycliffe godwin (fragment of a graco-egyptian work upon magic. a modern english translation of the gstele of jeu h by d.e. aune can be found in betz (ed, the greek magical papyri in translation. an intermediate version of the ritual was worked up by someone, possibly allan bennett, perhaps based on godwin fs publication, and published under the title gpreliminary invocation h at the start of an edition of the goetia (a 17thcentury english ritual of evo

itual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h of 1906 (see gthe temple of solomon the king h in equinox i (8, by which point he had already worked out the basics of the method: the preamble: he makes a general concentration of all

e goetia, and were perpetuated in samekh. the greek text contains a few conjectural restorations (of damaged places in the ms; flagged by angle brackets) and corrections by preisendanz, e.g. arbaqiaw for ar. qiaw, iabawq iaw for ib. qiaw, eagie( eholy f) for ape, etc. the godwin transcription was reprinted in the 1994 gblue brick h, the 1995 weiser edition of the goetia and regardie fs ceremonial magic; the latter also includes godwin fs translation. liber viii this is an excerpt from the eighth athyr of liber cdxviii, the vision and the voice. neither the printed text in equinox i (5) nor crowley fs commentary as published in equinox iv (2) clearly delinate it, but the portion extracted here seems as good a demarcation as any. in the version of gliber viii h printed in equinox iv (1, two

ber samekh, theurgia goetia summa (congressus cum damone) sub figura dccc. h in book 4, part iii, appendix iv; reprinted (minus point iii) in gems from the equinox; reprinted in duquette, magick of thelema. 860. gjohn st. john. h in equinox i (1) and aleister crowley and the practice of the magical diary. b. published books, essays, etc. abraham ben simeon of worms (attrib: the book of the sacred magic of abra- melin the mage (trans& ed. by s.l. gmacgregor h mathers. london: privately published, 1898; reprinted new york: dover, 1975; wellingborough: aquarian, 1976; kila, montana: kessinger, 1992. betz, hans dieter (ed: the greek magical papyri in translation, including the demotic spells; volume 1: texts. chicago: university of chicago press, 1986, 1992 [chaldaan oracles: the chaldaan orac

LIBER V VEL REGULI

r way of saying 31. 10 liber v vel reguli sh is fire as t is force; conjoined they express ra-hoor- khuit .the angel.8 represents the stele 666, showing the gods of the aon, while .strength.9 is a picture of babalon and the beast, the earthly emissaries of those gods. sht is the dynamic equivalent of la and la. sh shows the word of the law, being triple, as 93 is thrice 31. t shows the formula of magic declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in la note that saturn or satan is exalted in the house of venus or astarte and it is an airy sign. thus l is father- mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd. unity, 1, aleph. who is .the fool. who is naught, b

LIBER XLI THIEN TAO

ot but honour so superb an achievement, though it cost them dear, inasmuch as the navy league (by an astute series of political moves) compelled the party in power to treble the navy, build a continuous line of forts around the sea-coast, and expend many billions of yen upon the scientific breeding of a more voracious species of shark than had hitherto infested their shores. 2 [this is one of the magic squares from the book of the sacred magic of abramelin the mage (book iii, cap. 25) gto swim for 24 hours without becoming wearied. h. t.s] 3 [a famous english swimmer of the period. t.s] thien tao; or, the synagogue of satan 7 so they carried kwaw shoulder-high to the yoshiwara, and passed him the glad hand, and called out the indians, and annexed his personal property for relics, and other

hat training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which 10 liber xli she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. gto the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge and the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one

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

inscriptions are on stones. it is important to stress that carving on wood or stone is a fairly laborious process and that the kinds of things recorded using the runic alphabets tended to be short and of a different nature from texts that can be easily written only in manuscripts. most runic inscriptions are utilitarian, and despite popular conceptions, they have little to say about mythology or magic. the oldest runic inscriptions are from around the time of the emergence of the germanic peoples and are written in an alphabet of 24 characters whose origin is greatly debated. early in the viking age a new runic alphabet developed in scandinavia, one with 16 characters. later several variations grew out of this basic viking age runic alphabet. of the approximately 4,000 runic inscriptions

and heiti arranged by the nouns they can replace, illustrated with a large number of citations from skaldic poetry, quoting in blocks of half a stanza. but besides this, he used a narrative frame to retell some of the more important myths that underlie skaldic kennings. according to this frame, a man named agir or hler from hlesey( ghler fs island, h modern lasso off the danish coast, a master of magic, goes to asgard, where the asir receive him well but with visual delusions. the hall is illuminated by swords alone. twelve male and twelve female asir are there. agir sits next to bragi, who tells agir many stories of events in which the asir have participated. the first of these is the full story of the alienation and recovery of idun and her apples, the death of thjazi, and the compensati

of the myths and to do so with a frame story consistently carried out. the result was gylfaginning (deluding of gylfi. here the frame story has a swedish king, gylfi, come to visit asgard. he does so because he has heard that all goes to the will of the asir, and he wishes to determine whether it is because of their own nature or because of the gods whom they worship. a wise man with a control of magic, he assumes the form of an old man. but the asir were wiser in that they possessed the power of prophecy, and, foreseeing his journey, they prepared visual delusions for him. he thinks he arrives at a great hall, and, assuming the name gangleri, he meets the chieftains there, har (high, jafnhar (equally-high, and thridi (third) and declares his intention to determine whether there is any lea

o the asir and pickled by odin and used for divination, but we must accept that snorri found such a concept within historical possibility. he would have been aided in such a supposition by the veneration and use of relics within christian europe of the middle ages. also as part of the settlement after the war between the asir and vanir, njord, frey, and freyja join the asir, and freyja brings the magic art of seid, a form of sorcery and divination, associated in the mythology especially with odin. brother-sister incest, which was practiced among the vanir, is dropped when they join the asir, and snorri may wish us to believe that the asir were morally to be preferred to the vanir, even if both groups were pagan. chapter 5 describes the emigration from tyrkland, again motivated by odin fs s

fs death: in saxo fs version, baldr and hod are not brothers but rivals for the hand of nanna, a human beauty. hod is not blind.indeed, he is a most accomplished fellow. neither loki nor frigg appears in the story, and there is no mistletoe. no attempt is made to restore baldr from the world of the dead, and he enjoys only an attenuated funeral. saxo fs story adds some odd forest maidens and some magic food and sets the death of baldr in the context of several pitched battles between the forces of baldr and hod. yet saxo fs version does include disquieting dreams, baldr fs invulnerability, and, perhaps most important, the linked story of the siring of an avenger by odin on rind (rinda in saxo. the extent to which the variation between saxo fs version and the icelandic sources represents di

LOGOMACHY OF ZOS

y( e. others; when so, we are at our best. words, words, words, however used, whatever they symbolize, request, or tell, say more, showing in between the antics of all motives. yes, wordrendering deals the quickest of deaths to flabby ideas; and also words are the most poignant, suggestive, contagious, substitutive and lasting means to convey anything. most deadly virus, most potent abreaction of magic subtlety even your erasures reveal your believing by their persuasive influence and their magic. if a wish formulates its meaning from a parallel likeness, it will have a substantive exegesis. the giver who gives desiring no requital is without fault: the receiver has a moral onus as the contra-givee; there is ultimate equitable recompense in all things. the 'summum bonum' of evaluation is e

then only has he won manhood towards godhood. my gods have grown with me, hence i never outgrow them; they are my potential. there are no final conclusions. we are born believing in means to an ultimate, and life is such desire believing. therefore, believe in the power of belief, and that sincerity will integrate sufficient will for its purposes. g..q. m 3$ 5! s5! y> e( transcendentalism and the magic of dynamic change. reactions are often worse than the thing reacted against. anathema quadrivial: the dark obliques from zodiacal signs, the evolutionary-parental chains, the environmental matrix, the obsession from foiled appetitive urges: thus are we born prehensive to, and slaves of, inheritances. creating a necessity is our utility. the divine effluvium is an eternal creative diversity:

lusive, or suggestive of the spacious, unplumbed, circumambient abyss we never succeed in enclosing, but which encloses us as an identity in time-space. man has already fallen exhausted at the foot of a mountain of littlenesses, facts, figures, knowledge, nominalism, categories, etc, which have served only to excuse and to fuel the miseries of greed. so, every believer in art, beauty, mystery and magic is my brother. they at least are great geocentricists, anthropocentricists. their reasons and conclusions do not refute their logic or syllogisms, having one truth only. they do not fly from experience and lapse into faith because of failure. they believe in the ego, always guess their ideas or await inspiration from the soul. god: either a perspective predicament or the becoming potential s

ning, thinking, etc) spring from a latent geometry of our mentation: our geometry is the silhouette of a priori. t 2 9"d w=h 2..1 2@ z( 6 h% q( 2..1( 9% e..q( 2( 9( 2! k..q, n&%d <5@ r( i bid you replace time by your immanence. cand i% 5 "d 8( d>b?"d( 6# m"d "4 2 f% dark astral, a reversed and inverted shadow. dead stuff, the body, like tarnished food that by re-dressing cannot simulate again the magic..15. 5( xl4 e 7 we came out of eternity and absoluteness into time. is there a returning? and what of our sentiment, the vast rag-bag of our emotional range. must these trivia re-enter? do all our strivings and ideals count as nought? as the lover of flesh and humanity i prefer time to eternity. the supreme defeat is resignation. the triumph over death and all things is by fearless desire. t

LUCIFERIAN SORCERY

s. 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 considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black

positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus through the exploration of many 12 avenues can an effective path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each i

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

tion of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroy

ild knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to begin the long process of re-building from the industrial revolution. witchcraft offered a sister/brotherhood of individuals seeking the love of nature and folk magic, from which many in europe in our current time are seeking yet again. witchcraft is the direct descendent of ancient shamanic cultures and practices, which has flourished with humanity since the beginning of time. the essence of witchcraft is of two basic aspects, being the discovery of the self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside

context of approach, the defining state of consciousness must be adhered to. the union of some aspects of middle eastern practices such as sufism and the various parallel witch ways of tribes of the deserts are essential productive and beneficial for the advancement in human thinking. there is much to be learnt from other cultures, however the heart of such always emanates within a focus of folk magic or witchcraft. the order of phosphorus is founded upon the techniques taught through the lore of luciferian witchcraft, the lore and legend of the old transferred into magickal technique. the common history of the gnosis is labeled sethian as it was indeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become

the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the invention of antibiotics, pneumonia was almost always fatal. as soon as penicillin was produced commercially, pneumonia became, literally overnight, a treatable disease. right now, we do not know how to treat cancer without using techniques that are invasive physically (surgery) or physiologically (chemotherapy and radiation therapy. this does not mean that we will never discover much gentler magic bullets to cure cancer. but for creationists, it seems that time has stood still; in effect, their rigid views cannot adapt to the fast pace of scientific progress. we described in preceding chapters how much we now know about the evolutionary history of the eye and the evolution of modern humans. similarly, the old creationist argument of the absence of intermediate fossil forms between din

thinking, something they say is important for students education. indeed, critical thinking must definitely be taught to our students. but critical thinking cannot be based on any dogma of any kind, for example, the postulated existence of an omnipotent intelligent designer able to govern the natural world through a series of miracles.many people would scoff at the idea of alchemy, astrology, and magic being taught in schools, other than in history or anthropology classes. we know why: in spite of what some enthusiasts might say, alchemy, astrology, and magic are not scientifically verifiable. why, then, try to introducemiracles in science classrooms? and besides, the teaching of id would take about fiveminutes and would have a scientific informational content of zero. the absurdity of thi

spite of what some enthusiasts might say, alchemy, astrology, and magic are not scientifically verifiable. why, then, try to introducemiracles in science classrooms? and besides, the teaching of id would take about fiveminutes and would have a scientific informational content of zero. the absurdity of this situation is well illustrated by the cartoon in figure 7.1. assuming that both physics and magic, for example, are taught in schools, how can the students possibly decide which one is right? they could only do this by comparing the results obtained in a physics lab with those obtained in a magic lab. for example, they could do experiments with electronic circuits and see that physics works. in the magic lab, they could learn incantations, practice them, and see that they do not work. bu

MAGIC AND SPELLS

of england. notes 1. emulation working, first lecture, first section. 2. francis a.yates, the rosicrucian enlightenment (london: ark, 1986, p. 209. 3. francis a.yates, the art of memidthe weave he world of toril is literally a magical place. all existence is infused with magical power, and potential energy lies untapped in every rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and

property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer come to a spectacular and ghastly end. mortals cannot directly shape raw magic. instead, most who wield magic make use of the weave. the weave is the manifestation of raw magic, a kind of interface between the will of a spellcaster and the stuff of raw magic. without the weave, raw magic is locked away and inaccessible-an archmage can't light a candle in

or sees her career as an adventurer come to a spectacular and ghastly end. mortals cannot directly shape raw magic. instead, most who wield magic make use of the weave. the weave is the manifestation of raw magic, a kind of interface between the will of a spellcaster and the stuff of raw magic. without the weave, raw magic is locked away and inaccessible-an archmage can't light a candle in a dead magic zone. but, surrounded by the weave, a spellcaster can shape lightning to blast her foes, transport herself hundreds of miles in the blink of an eye, even reverse death itself. all spells, magic items, spell-like abilities, and even supernatural abilities such as a ghost's ability to walk through walls, depend on the weave and call upon it in different ways. the exact nature of the weave is e

in the blink of an eye, even reverse death itself. all spells, magic items, spell-like abilities, and even supernatural abilities such as a ghost's ability to walk through walls, depend on the weave and call upon it in different ways. the exact nature of the weave is elusive because it is many things simultaneously. the weave is the body of mystra, the goddess of tragic. mystra has dominion over magic worked throughout toril, but she cannot shut off the flow of magic altogether without ceasing to exist herself. the weave is the conduit spellcasters use to channel magical energy for their spells, both arcane and divine. finally, the weave is the fabric of esoteric rules and formulas that comprises the art (arcane spellcasting) and the power (divine spellcasting. everything from the texts o

er without ceasing to exist herself. the weave is the conduit spellcasters use to channel magical energy for their spells, both arcane and divine. finally, the weave is the fabric of esoteric rules and formulas that comprises the art (arcane spellcasting) and the power (divine spellcasting. everything from the texts of arcane spellbooks to the individual components of spells is part of the weave. magic not only flows from source to spellcaster through the weave, the weave gives spellcasters the tools they need to shape magic to their purposes. whenever a spell, spell-like ability, supernatural ability, or magic item functions, the threads o the weave intertwine, knit, warp, twist, and fold to make the effect possible. when characters use divination spells such as detect magic, identify, or

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

its title. hall self-published this massive tome in 1928, consisting of about 200 legal-sized pages in 8 point type; it is literally his magnum opus. each of the nearly 50 chapters is so dense with information that it is the equivalent of an entire short book. if you read this book in its entirety you will be in a good position to dive into subjects such as the qabbala, alchemy, tarot, ceremonial magic, neo-platonic philosophy, mystery religions, and the theory of rosicrucianism and freemasonry. although there are some questionable and controversial parts of the book, such as the outdated material on islam, the portion on the bacon-shakespeare hypothesis, and hall's conspiracy theory of history as driven by an elite cabal of roving immortals, they are far out-weighed by the comprehensive i

odiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian an

orn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 he

ir chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the decline of virtue, which has preceded the destruction of every nation of history, the mysteries became perverted. sorcery took the place of the divine magic. indescribable practices (such as the bacchanalia) were introduced, and perversion ruled supreme; for no institution can be any better than the members of which it is composed. in despair, the few who were true sought to preserve the secret doctrines from oblivion. in some cases they succeeded, but more often the arcanum was lost and only the empty shell of the mysteries remained. thomas tay

e secret of those spongy growths which drew the unused virtues of plants and become surcharged with tinctures and savors. mushrooms, truffles, gall on trees, and the different kinds of mistletoe will be employed with understanding by a medical science, which will be new because it is old* but one must not move quicker than science, which recedes that it may advance the further (see the history of magic) not only was the mistletoe sacred as symbolic of the universal medicine, or panacea, but also because of the fact that it grew upon the oak tree. through the symbol of the oak, the druids worshiped the supreme deity; therefore, anything growing upon that tree was sacred to him. at certain seasons, according to the positions of the sun, moon, and stars, the arch-druid climbed the oak tree an

MASTERING WITCHCRAFT

d; when'er they ride i' the border-side, they'll mind the fate o' the laird troughenramastering witchcraft by paul huson proudly brought to you by toc mastering witchcraft by paul huson a practical guide for witches, warlocks and covens contents: book cover (front (back) scan/ edit notes foreword introduction 1- first steps 2- preliminary preparations 3- divination 4- spells for lovers 5- counter magic and protection 6- vengeance and attack 7- the coven and how to form one appendix 1- the planetary hours appendix 2- glossary of witch words and terms bibliography (removed) scan/ edit notes format: v1.5 (pdf- no security) genera: wiccan/ witchcraft extra's: pictures included copyright: 1970/ 1972 first scanned: august/ 12/ 2002 foreword in the circle of firelight which we are pleased to call

atchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient egyptian gods, cabalistic formulae, and dr. john dee's sixteenth-century enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwood, all on the fringe or involved with the "celtic twilight" and all greatly preoccupied with the rediscovery of the old gods, as will be readily di

ms to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the return to the elder gods. the researches of freud, but especially jung, had provided part of a link with the past via the image-magic of trithemius and bruno. the rest of the link was supplied by the magical dictum publicly propounded by dion fortune herself, that in essence all gods are one god, and all goddesses but one goddess; that the varying pantheons and hierarchies are but racial and regional permutations of the same ancient archetypes. in 1951 the last english witchcraft act was repealed, removing the final offici

ractise their arts in the old manner that they had inherited from the past, under the banner of the old gods. most of the witch processes that remain to us now are simple and unsophisticated in comparison with the starry wisdom of the lost lore of the watchers, fragments of which are daily in the process of being rediscovered through "legitimate" scientific research. in fact our present-day witch magic is decadent. a patchwork quilt of historical odds and ends, religious flotsam and jetsam, but containing in the midst of that welter of confusing symbolism enough of the old secrets to make the processes work if properly pursued. the methods nowadays may seem to some childish, hit and miss compared with the original starry wisdom, but modern witches believe that despite the accretions and ma

. no risky copulation with fellow initiates on top of damp tombstones. no messy crucifixion of toads. just a simple loosening of the mundane knot a process of blessed unbinding. as we witches say, i say to you "blessed be" now you can begin developing your powers, the intitial step of commitment having been taken. this is done basically in two ways: first, by making use of the four great rules of magic which form the sides of the witches' pyramid; and second, by the observance of natural power tides within the framework of the universe, which constantly ebb and flow, and may be utilized to great advantage as indeed they always have been over the centuries by cultists and occultists alike. but first i shall deal with that most important of subjects, that dark tower of sorcery itself, the wi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

cards athame witches' black-hilted knife averse black, or evil, usually applied to magical processes b baculum witches' rod, staff, wand, or "broomstick" used in divination and certain fertility spells balefire ritual coven fire ban to curse bane poisonous or destructive thinorthe greater key of solomon including a clear and precise exposition of king solomon s secret procedure, its mysteries and magic rites, original plates, seals, charms and talismans. translated from ancient manuscripts in the british museum, london. by s. liddell macgregor mathers 1999 emperor norton books cincinnati, ohio f a f a editor s note. the text of this electronic edition of the greater key of solomon was taken from the american edition of 1916 published by l.w. delaurence. it substantially duplicates that edi

arch 23, 1999 book one page 1 preface to book one. the key of solomon, save for a curtailed and incomplete copy published in france in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. the fountain-head and storehouse of qabalistical magic, and the origin of much of the ceremonial magic of mediaeval times, the key has been ever valued by occult writers as a work of the highest authority; and notably in our own day eliphaz levi has taken it for the model on which his celebrated dogme et rituel de la haute magie was based. it must be evident to the initiated reader of levi, that the key of solomon was his text book of study, and

s as much in his histoire de la magie. i see no reason to doubt the tradition which assigns the authorship of the key to king solomon, for among others josephus, the jewish historian, especially mentions the magical works attributed to that monarch; this is confirmed by many eastern traditions, and his magical skill is frequently mentioned by the old adepts. there are, however, two works on black magic, the grimorium verum, and the clavicola di salomone ridolta, which have been attributed to solomon, and which have been in some cases especially mixed up with the present work; but which have nothing really to do therewith; they are full of evil magic, and i cannot caution the practical student too strongly against them. there is also another work called legemeton, or the lesser key of solom

are full of evil magic, and i cannot caution the practical student too strongly against them. there is also another work called legemeton, or the lesser key of solomon the king, which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; i must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil

lian by abraham colorno, by the order of his most serene highness of mantua; and recently put into french. the pentacles are much better drawn, are in colored inks, and in the case of 3091 sloane mss, gold and silver are employed. 1307 sloane mss. is in italian; its title is la clavicola di salomone redotta et epilogata nella nostra materna lingua del dottissimo gio peccatrix. it is full of black magic, and is a jumble of the key of solomon proper, and the two black magic books before mentioned. the pentacles are badly drawn. it, however, gives part of the introduction to 10,682 add. mss, and is the only other ms. which does, save the beginning of another italian version which is bound up with the former ms, and bears the title zecorbenei. 1202 lansdowne mss. is the true keys of king solom

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

re 12. the second pentacle of saturn. this pentacle is of great value against adversaries; and of especial use in repressing the pride of the spirits. editor s note. this is the celebrated s a t o r a r e p o t e n e t o p e r a r o t a s, the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval magic; and, save to very few, its derivation from the present pentacle has been unknown. it will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of ihvh. the hebrew versicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the wo

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by a

ome thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against the citadel of his science. truly, since our childhood has ingrained into us not only literal belief in the bible, but also substantial belief in alf laylah wa laylah, and only adolescence can cure us, we are only too lia

-changes. magical phenomena, however, come under a special sub-class, since they are 4 this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. 5 thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projecti

e perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a

; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience

MICHAEL FORD A RITE OF THE WEREWOLF

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: chelsea house publishers. 1986. 4 the encyclopedia of witchcraft and demonology by rossell hope robbins, crown publishers, ny 1959. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformati

MICHAEL FORD WITCHMOON

r any reason without consent of the publishers and author, michael w. ford- succubus inner publications p.o. box 926344 houston, tx 77292 usa nachttoter@aol.com my special thanks to- the illustrators of this edition, being nathaniel harris, shemyaza of immortal coil designs and elda isela ford, without whose knowledge, patience and companionship, this work would not be. 4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has i

ng that 'the consequences can be ghastly. to those exploring the darkside we can only advise do what ever you can get away with' and monitor the conditions of your material existence as a guide. if you find yourself becoming more powerful, wealthier, and sexier then press on. if you find yourself shunned, impoverished, imprisoned, or dead, then perhaps a change of course suggests itself. darkside magic offers a short and dangerous path to triumph or disaster, more usually the latter, so proceed with care. consider this introduction as a brief pause in the antechamber to hell. if you choose to embrace and live the cthonic murk and stygian darkness of the following chapters you will certainly get some return on your investment of belief, for it has been well crafted by a master. you may lear

me fact was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer desired of the devil neither riches nor promotion nor any other outward pleasure. being of a most cruel and bloody mind, he requested that he might work malice on men, women

the only one in your area, or because you like one of the members. please in all manners and means focus on the core of the coven, what the skeleton represents. many simply seek fleshly pleasures yet have no concept or grasp on their responsibility. that 48 48 responsibility is to seek to perfect the self in all ways. it is also essential to enjoy yourself and to harness your skills at both black magic and holy magick. the history of the dedication was perpetrated by medieval witch hunters who in base were impotent bigots, who could not understand nor accept the equality of women within a cultural context. the kiss was assumed into a feminine submission because that to take up with the devil, one should intimately know this spirit. the males, or heterosexual males would in turn have congre

pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod stan

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

y of names which have passeddown into the fairy folklore of later periods. in their legends we hear of finias, murias,gorias and falais, and of tir tairngire (the land of promise, of mag mell (the plainof happiness, tir fa tonn (land beneath the sea, of tir nam beo (the land of theliving, and of tir nan og (the land of the y oung, or of everlasting youth. as h. g.wells succinctly put it: there is magic in names and the mightiest among these words of magic is atlantisit is as ifthis vision of a lost culture touched the most hidden thoughts of our soul.visitation of beings from outside our solar system is not as farfetched as it might seemand is a possibility greeted by many top scientists, including albert einstein. carlsagan personally estimated that this planet has been visited at least 5

brain expansion occurred in absolutely no other specieson earth in all the ages of the past, not has any genus shown evidence of brain mutation of acomparable magnitude since antiquity. those ever so lucky persons who were chosen for hybridization by the nephiliminherited the alien dna and became morally corrupt. some of these persons were sentback into their tribes as kings possessed of powerful magic and wealth. henceforth,bloodline would be extremely important to the monarchs of the earth. records werekept in atlantis of all their engineered slaves, and from then onwards, the progeny ofthose persons would be favored and protected. some writers contend that after hybrid-ization the genetically manipulated individuals had very extended lifetimes and couldmaintain the same form for many hu

e, beauty, and long life, which are all the possible results of genetic modifi-cation. one may also recall the strange attributes of the russian warlock, grigori rasputin, enig-matic occult advisor to the romanov dynasty of the 19th century (grigori is a greek wordfor fallen angel. see alex de jongs rasputin. in many cases, he also possessed a familiar weapon or talisman with magical proper-ties. magic was the word used for high technologies not understood by the witnesses of the day.if a machine works perfectly, the results are like magic. the celtic sagas are full of mentionof magical weapons and treasures. one of the latter was the sacred stone of fal that wasplaced under the throne of the king in tara (drumcain or hill of the serpents. this stone, itwas said, would cry out if a false o

continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the earth was

ths say that the fomorians lived under the ocean. interest-ingly, one of the ancient names for the mythical lost isles was tir fo thuinn, meaning landbeneath the wave.one of these mysterious weapons mentioned in the irish sagas was the lance of lugh,the sun god. lugh was called ildanach, or master of all the arts, but also the far-shooter. here is a description of his strange lance: he also had a magic spear, whichhe had no need to wield himself, for it was alive andthirsted for bloodwhen battle was near it was drawn out; then it roared and struggledagainst its thongs; fire flashed from itit tore through and through the ranks of the enemy,never tired of slaying (see celtic myth and legend by charles squire; the book of con-quests, and the silver arm by jim fitzpatrick) another weapon of po

MICHAEL WYNN THE SOUL TRAVELERS

nanna. yet another copy of this goddess is queen semiramis. the average american is more familiar with semiramis than they realize; it is her likeness that graces the statue of liberty. even though the statue of liberty is a spiting likeness of queen semiramis of assyria, the french freemasons that funded the statue s construction left subtler clues as to the true identity of our lady liberty. in magic (of coarse, the metal of the goddess venus is copper, her color is green, and her number is 7. the exterior of the statue of liberty is made of copper, the statue is green, and has 7 rays of light reaching out from her head--michael wynn's "the soul travelers" 13 then there s satan, who himself has countless names. most christians believe they have a monopoly on the stories regarding this be

bout the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it clear that this serpent was in fact a group, when it mentions the sons of god (which is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan. occultists frequently tell the story of satan approaching eve in the form of azazel, as if azazel were in fact a

ed to a single god and vice-versa. after giving man magical knowledge that was forbidden by god, and mating with human women, the book of enoch describes the fallen angels, their offspring, and almost the whole of humanity (except for noah and his family) being destroyed by a flood whose cause was divine. black magicians, to this day, revere azazel and the rest as heroes for bringing the flame of magic and transformation to humanity. this story of god s enemy who, against the wishes of god, gives fire to mankind is also echoed in greek mythology. black magicians often equate azazel from the book of enoch, with lucifer and the greek god prometheus. the reason is that prometheus, against the wishes of zeus (god, stole fire from the gods and gave it to humanity. zeus, the furious god of mount

liberty, whose likeness is based on the goddess ishtar, who was said to have fallen with azazel, also bears the torch of illumination. this flame is a direct reference to magical knowledge and self-deification through magical means. it is important not to mistake this azazel, and those who were with him, for the traveling civilizer spoke of earlier. the fallen angels of eden taught humanity much magic, and did not have the support of the most high god. our humble civilizer, on the other hand, spoke of morals and the sciences while never teaching magic, and he also had the support of the most high god. jehovah, jove, or god, is the righteous brother and ruler whose names are also many. to the jews, he was yahweh. to the christians he is jehovah. in persia he was known as ahura mazda, the b

s of layers, or dimensions( also called worlds or spheres. similar to those who live in high-rise buildings, we too live with beings who exist above and below us, and like those high-rise dwellers, we too are both separated and yet affected by the comings and goings of our neighbors. the number of layers contained in the universe differs from one occult tradition to another, but in modern western magic it is typically the hebrew cabala, and the dividing lines that it defines, which are most relied upon. the kabala is a series of ancient jewish texts that define the nature of reality, the number of universes, and the rulers of those universes. in the kabala, the universe is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a

MICHAEL W FORD NOX UMBRA

e you may spark a fire, sit and listen carefully to his tale. this path is dangerous, it may prove ones menial downfall. however, it is not advocating criminal or aggressive behaviour. nox umbra is a spiritual work, and should be viewed as such. primal sorcery and vampirism vampyrism is indeed a sinistral (left way or lhp) collection of various aspects of folklore and initiatory currents in black magic and sorcery. what enables sorcery to occur in a productive or destructive aspect is the combination of will-desire-belief. vampyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long bee

he coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by another vampyre. but rather his own self-iniliatory work and black magic. dracula itself was based from two historical figures, vlad dracul, whom was of a family of the order of the dragon, and elizabeth bathory, whose family crest depicted three wolf teeth surrounded by a dragon(leviathan, ahriman. the history of bram stoker's novel dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a woman by

st and human flesh. wear this mask with intent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding

out yourself by it. this shadow form is but of you, thus you should seek a regular communion with such spirits. prayer of akhtya purpose of ritual to achieve aethyric communication, inspiration and self-initiation through the anthropomorphic assumption of identity. akhtya was considered an "evil" sorcerer, the founder of yatus, or yatuk-dinoih (witchcraft- a guild of sorcerers who practiced black magic or adversarial rites under the direction or path of ahriman in ancient persia. yatuk/yatus is considered now a left hand path approach to witchcraft, that is by encircling the self one may achieve self-initiation into the mysteries of the adversary, the opposition of self against the natural order. the image or archetype through which self is in awakening is the image of ahriman, refer to th

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

itch moon, by the present author and a private version practiced in coven maleficia, the triad of the order of phosphorus. see the book of cain by the present author [6] widdershins is a movement counter-clockwise, a way of going reverse about a circle. see arkon daraul, a history of secret societies, citadel press [7] a term used by scire, g.b. gardner, iv oto to denote the path. pg. 182 of high magic s aid, iho booghacknowledgments there have been very many people who have given me assistance and encouragement during my research and writing, and i could not have completed this project without them. it was my good friend john ouzts who talked me into giving my first public talk on this subject. john egle of mockingbird books first encouraged me to commit my findings to writing, and has pr

MORALS AND DOGMA

e divine principle of the eternal word. light is not spirit, as the indian hierophants believed it to be; but only the instrument of the spirit. it is not the body of the protoplastes, as the theurgists of the school of alexandria taught, but the first physical manifestation of the divine afflatus. god eternally creates it, and man, in the image of god, modifies and seems to multiply it. the high magic is styled "the sacerdotal art" and "the royal art" in egypt, greece, and rome, it could not but share the greatnesses and decadences of the priesthood and of royalty. every philosophy hostile to the national worship and to its mysteries, was of necessity hostile to the great political powers, which lose their grandeur, if they cease, in the eyes of the multitudes, to be the images of the div

; unsuspected they lie all around us. there is a secret in the simplest things, a wonder in the plainest, a charm in the dullest. we are all naturally seekers of wonders. we travel far to see the majesty of old ruins, the venerable forms of the hoary mountains, great water-falls, and galleries of art. and yet the world-wonder is all around us; the wonder of setting suns, and evening stars, of the magic spring-time, the blossoming of the trees, the strange transformations of the moth; the wonder of the infinite divinity and of his boundless revelation. there is no splendor beyond that which sets its morning throne in the golden east; no dome sublime as that of heaven; no beauty so fair as that of the verdant, blossoming earth; no place, however invested with the sanctities of old time, like

enactment from the sin committed and the vice indulged in. the poets and mystagogues labored to propagate these doctrines of the soul's immortality and the certain punishment of sin and vice, and to accredit them with the people, by teaching them the former in their poems, and the latter in the sanctuaries; and they clothed them with the charms, the one of poetry, and the other of spectacles and magic illusions. they painted, aided by all the resources of art, the virtuous man's happy life after death, and the horrors of the frightful prisons destined to punish the vicious. in the shades of the sanctuaries, these delights and horrors were exhibited as spectacles, and the initiates witnessed religious dramas, under the name of _initiation_ and _mysteries. curiosity was excited by secrecy

ousand years. and so in the ph do, socrates teaches that we should seek here below to free our soul of its passions, in order to be ready to enter our appearance, whenever destiny summons us to the shades. thus the mysteries inculcated a great moral truth, veiled with a fable of huge proportions and the appliances of an impressive spectacle, to which, exhibited in the sanctuaries, art and natural magic lent all they had that was imposing. they sought to strengthen men against the horrors of death and the fearful idea of utter annihilation. death, says the author of the dialogue, entitled _axiochus, included in the works of plato, is but a passage to a happier state; but one must have lived well, to attain that most fortunate result. so that the doctrine of the immortality of the soul was c

dar, the day when, in the physical commemorations of persia and egypt, mithras or osiris was newly found. it was then that the acclamations of the host of heaven, the unfailing attendants of the sun, surrounded, as at the spring-dawn of creation, the cradle of his birth-place, and that, in the words of ignatius "a star, with light inexpressible, shone forth in the heavens, to destroy the power of magic and the bonds of wickedness; for god himself had appeared, in the form of man, for the renewal of eternal life" but however infinite the variety of objects which helped to develop the notion of deity, and eventually assumed its place, substituting the worship of the creature for that of the creator; of parts of the body, for that of the soul, of the universe, still the notion itself was esse

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

by a thousand forms of grace and beauty. the most important of these divinities may have been something more than the mere creations of an active and poetical imagination. they were possibly human beings who had so distinguished themselves in life by their preeminence over their fellow-mortals that after death they were deified by the people among whom they lived, and the poets touched with their magic wand the details of lives, which, in more prosaic times, would simply have been recorded as illustrious [10] it is highly probable that the reputed actions of these deified beings were commemorated by bards, who, travelling from one state to another, celebrated their praise in song; it therefore becomes exceedingly difficult, nay almost impossible, to separate bare facts from the exaggeratio

her under the watchful care of a man called argus-panoptes, who fastened her to an olive-tree in the grove of hera. he had a hundred eyes, of which, when asleep, he never closed more than two at a time; being thus always on the watch, hera found him extremely useful in keeping guard over io. hermes, however, by the command of zeus, succeeded in putting all his eyes to sleep with the sound of his magic lyre, and then, taking advantage of his helpless condition, slew him. the story goes, that in commemoration of the services which argus had rendered her, hera placed his eyes on the tail of a peacock, as a lasting memorial of her gratitude. ever fertile in resource, hera now sent a gadfly to worry and torment the unfortunate io incessantly, and she wandered all over the world in hopes of esc

r, so attached to aphrodite that he voluntarily devoted to her the time at his own disposal. adonis was killed, during the chase, by a wild boar, to the great grief of aphrodite, who bemoaned his loss so persistently that aides, moved with pity, permitted him to pass six months of every year with her, whilst the remaining half of the year was spent by him in the lower world. aphrodite possessed a magic girdle (the famous cestus) which she frequently lent to unhappy maidens suffering from the pangs of unrequited love, as it was endowed with the power of inspiring affection for the wearer, whom it invested with every attribute of grace, beauty, and fascination. her usual attendants are the charites or graces (euphrosyne, aglaia, and thalia, who are represented undraped and intertwined in a l

itself. she now presides over all practices connected with witchcraft and enchantments, haunts sepulchres, and the point where two roads cross, and lonely spots where murders have been committed. she was supposed to be connected with the appearance of ghosts and spectres, to possess unlimited influence over the powers of the lower world, and to be able to lay to rest unearthly apparitions by her magic spells and incantations. hecate appears as a gigantic woman, bearing a torch and a sword. her feet and hair are formed of snakes, and her passage is accompanied by voices of thunder, weird shrieks and yells, and the deep baying and howling of dogs. her favour was propitiated by offerings and sacrifices, principally consisting of black lambs. her festivals were celebrated at night, by torchli

sacrifices to hermes consisted of incense, honey, cakes, pigs, and especially lambs and young goats. as god of eloquence, the tongues of animals were sacrificed to him. mercury. mercury was the roman god of commerce and gain. we find mention of a temple having been erected to him [124]near the circus maximus as early as b.c. 495; and he had also a temple and a sacred fount near the porta capena. magic powers were ascribed to the latter, and on the festival of mercury, which took place on the 25th of may, it was the custom for merchants to sprinkle themselves and their merchandise with this holy water, in order to insure large profits from their wares. the fetiales (roman priests whose duty it was to act as guardians of the public faith) refused to recognize the identity of mercury with he

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

i have taught the secrets of how to cast spells and work rituals to scores of people in person, by mail, over the phone, and even over the internet with equal success. i have taken those very same spells and rituals that have proved so successful for others, and included them in this book. you can use them yourself to make things easier. in this unusual book, you re going to see how to awaken the magic power of witchcraft. in simple, plain language you ll discover what witchcraft really is, how you can master it and how you can use it in lots of different ways for such things as attracting a steady flow of cash, winning perfect love, invoking the secret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in your hands, ready to be used for suc

cret forces of nature, and much more. nothing is held back, nothing is concealed- it s all placed right in your hands, ready to be used for such things as arousing passion in another, making money appear as if from out of thin air, attracting the opposite sex and much, much more. in reading these words you will learn many ancient secrets of the occult. no matter whether you believe me or not, the magic behind these words will awaken racial memories of a time long ago when this secret knowledge was free to every man and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as good results using the magic power of witchcraft as if they were working with

hat you can use to work any magic you want. many witches work alone and with just as good results using the magic power of witchcraft as if they were working with a group. using this magical power is simplicity itself. in chapter 2 you will learn a simple ritual that will summon the magical energy within you. when this ritual has been completed, you will have made a very definite contact with the magic power of witchcraft. the old grimoires, hand-written books of magic, were most specific in what they said about the art and practice of magic. dark forests, secluded caves, abandoned ruins, or upon the seashore beneath a full moon were considered as ideal places to work magic. you do not have to do anything so elaborate. some space and a few minutes of your time each day is all that is requi

craft. the old grimoires, hand-written books of magic, were most specific in what they said about the art and practice of magic. dark forests, secluded caves, abandoned ruins, or upon the seashore beneath a full moon were considered as ideal places to work magic. you do not have to do anything so elaborate. some space and a few minutes of your time each day is all that is required for you to work magic. secrets of money magic this aspect of the occult is one of the most popular. when you use it, in effect, you bring money out of thin air. you can begin to receive a seemingly endless flow of cash into your life and start money flowing to you faster than you can spend it. in chapter 3, you are going to discover the secret of practical witchcraft and see how you can use spells and rituals to

nd financial limitations fade away. here, too, is the secret of how to cast spells that really work. a spell simply defined, is a set of words spoken that are believed to exert a magical effect on a situation that the person casting the spell seeks to change. the casting of spells is based upon the ancient wiccan belief that to speak a desire is to cause the desire to be fulfilled. secrets of sex magic have you ever seen a beautiful woman in the company of a real nerd, and wondered how he got so lucky? maybe it was sex magic. in the eternal story of men chasing women, and vice versa, it should always be remembered that witchcraft and sex magic have seduced more members of the opposite sex than any amount of good looks, intelligence or position. sex magic can influence and attract the oppos

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

is. it was also the time when marsilio ficino, perceiving the philosophical continuity connecting the systems of zoroaster, hermes, orpheus, pythagoras, and plato, developed them further with the assistance of the kabbalah and christian philosophy. meanwhile his colleague, pico della mirandola was kabbalistically analyzing genesis and declaring that no science proved christ's divinity better than magic. another renaissance scholar, pietro pomponazzi, was denying, in the name of aristotle, the immortality of the soul, or the immortality of consciousness; and was establishing that everything occurs in the world through generation, in accordance with necessary laws; and was daring to found a morality that was based on its own merits, one that was disinterested in either hopes or fears of anot

d even jurisprudence, rhetoric, and medicine. perfection in the art of building implied a quintessence of the sciences and human talents "this art, which consists of giving proportion to the different parts of a monument, to raise those bold spires and audacious belltowers, to curve those vaults beneath which sound, far from diminishing, will take on a more harmonious fullness, would seem to be a magic art."3 it was the first and noblest of them all; it was the royal art. to builders it was so incomprehensible that science could be excluded from their areas of expertise that in 1401 the parisian master jean mignot unleashed a controversy involving the milanese artists who had reproached him for the fact that his arguments were in the domain of science and not art because, they insisted, th

s were the same as those of the academies, exerted a similar influence. another important society that likely had an effect on masonry, however indirect, is the guild of mages. it was founded in 1510 by henri cornelius agrippa when he arrived in london and was modeled on the organization he had already created in france. the guild of mages was a secret society consisting of masters of alchemy and magic- its members, who used personal identification signs and passwords, founded corresponding organizations chapelies in other european countries for the purpose of studying the "forbidden" sciences. if we give credence to a manuscript by michael meir (1568-1622, conserved speculative freemasonry 243 in the leipzig library, this guild of mages gave birth in germany to the brothers of the gold ro

NECRONOMICON ALAZIF

pen mortar in the day and hour of saturn. make over the thus assembled ingredients the voorish sign, and then seal up the powder within a leaden casket whereupon is graven the sigil of koth. ye using of ye powder: whenever thou wisheth to observe the airial manifestations of the spirits blow a pinch of ye powder in the irection of their coming, either from the palm of thy hand or the blade of the magic bolyne. mark ye well that ye maketh ye elder sign at their appearence, lest the tendrils of darkness enter thy soul. al azif page 6 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 ye unction of khephnes ye egyptian whosoever anointeth his head with the ointment of khephnes shall in sleep be grabted true visions of time yet to come when ye moon increaseth in her

ce and return ye not until i calleth thee (seal ye portals with the sign of koth. wrap the scimitar in a cloth of black silk and setit aside until thou wouldst make use of it; but mark ye well that no other shall lay his hand upon the scimitar lest its vertue be forever lost. editor's note: the following graphic alphabet is deciphered from the manuscript, according to the publishers, by use of a "magic square cipher" inherent in the manuscript itself and is therefor included in this etext version. ye alphabet of nug-soth al azif page 8 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (note: in ye writing of ye mystic runes of nug-soth ye latin c serveth for ye k) ye characters of nug hold ye key to ye planes, employ ye them in ye talismanic art and in all ye sa

ue answer to all you desire to know. and he shall reveal unto you the secret of his seal by which you may gain favour in the sight of the old ones when they once more walk the earth* and when his hour be past the curse of the elder lords shall be upon him and draw him forth beyond the gate where he shall abide until he be summoned. editor's note: included on this page are a number of sigils and a magic circle. these illustrations are not in the manuscript but were referenced from other texts, including, but not limited to; key of solomon (see additional ms. 36,674, british museum library) and three books of occult philosophy- cornelius agrippa. they are therefor not included in this version. to conjure of ye globes know ye that the globes of yog-sothoth be thirteen in number, and they be t

NEW WORLD ORDER OR OCCULT SECRET DESTINY

o work out the plan. this is why the verbiage and aims at the u.n. is for world peace and brotherhood. it is a spiritual undertaking in a secular world. lucis trust has had three think-tanks located at the u.n. plaza in new york for around fifty years. no wonder the former assistant secretary general to the u.n, robert muller, is a devoted disciple of alice bailey, whose book, a treatise on white magic, forms the basis for the robert muller schools (the leavening) these people are called the torchbearers or lightbearers of the new world order. a spiritual plan that has been traced to the time of nimrod and the tower of babel, up through to the illuminati and onwards. a loosely-knit world conspiracy, david allen lewis writes, a so called network of illuminists. whether the illuminati has on

ascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a means of conveying secrets and truths. the cosmos was seen as an organic unity. it was peopled by a hierarchy of spirits which exercised all kinds of influences and sympathies. the practice of magic became a holy quest. back in 1927, freemason w.l. wilmhurst saw the dawning of the aquarian age as the fufillment of the plan. in the meaning of masonry, p.4, he writes: in this new aquarian age, when many individuals and groups are working in various ways for the eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemasonry may well be

ON COMMUNICATION WITH SET

ss of choosing between two or more desires. you draw inspiration for future adventures based on knowledge of your past states. this process is called xeper "i have come into being" desiring more of such knowledge the self is impelled to start new tasks. this is the source of further will, and defines the object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gained a victory over evil (let us recall that for the setian evil= stupidity. by study of their methods and results we can obtain knowledge of the nature of set, and of *ourselves* for we are the products of such magic. fourthly there is the observable fact of the magic of the aeon, which is that when sincere intelligent people get together to discuss the ideas that

ONYX TABLET OF SET

as probably never met a setian before and it is your job to reveala glimpse into a temple of set that functions at its highest level. you are not just meeting with this one person, but with all the others he or she will talk to for the rest of their lives about the temple. you are tryingto pull off a masterful piece of public relations. this requires using your most potent and subtle lesser black magic. you have not the foggiest notion of what this stranger really thinks about the temple. she may have been exposed to us through the largely negative garbage floating around out therein mainstream books, television and other media. it's up to you to either explicitly or implicitly change any of these wrong notions through the authenticityand clear integrity of your presence. only do this if y

ic and radical growth can transform a psyche who wills it. we are looking for the spark of potential, not the certainty of perfection. here's my personal checklist of some qualities i'd like to see: ambition. can the candidate tell you even one dream of self- improvement she is aiming for? does he have a goal that is not mere delusion but something that hard work and dedication can achieve? black magic is goal-driven and even more so in the beginning phase of learning its skills. original thought. we don't expect every candidate to be nietzsche right off the bat. what i mean here is a certain personal style in expressing ideas. is this an individual or someone who wants to gain an identity in a group? are they merely telling you what you want to hear or sincerely speaking from their own de

the advantage in terms of access to informational resources. you should advise that an element of adepthood is attending at least one international conclave. the adept might consider that keeping a diary to work on improving oneself is a good aid for lifelong initiation. let's all emphasize the idea of the power and potential of the ii. a ii has great adventures, learns amazing things, does great magic. when you hear of a ii going to china on a cultural exchange program, get that individual to write up the experiences for the scroll. if a ii writes a book, request a copy for a scroll reviewer. if a ii 's band's on tour, publish those tour dates on the setian-l internet mailing list. in short, use the real experiences of various adepts as a source of inspiration to others. the ii is a recog

lture- all remain, but a new and mysterious link has been brought into being. your resonance with the prince of darkness not only enables you to directly gain knowledge of that principle, but also to directly influence others toward that state. the "rules" of this link are difficult to learn, and they can not be taught because they reflect your self. in a certain sense you are beginning to become magic itself, but do not take that as a sign that you are ready to put your ritual activities aside. indeed now these activities will become crucial to help you get what you need. the nature of this new link has two qualities. first, during the initial year(s) of your priesthood, you will find yourself living in a strange new world. many things you've taken for granted will vanish, others will mut

ith adepts you know. 1. make sure our name is in your community. common sense and safety prevail here, of course. in some communities you may be able to run an ad for the temple of set, when you feel you're ready to establish a local pylon. in other places you might see to it that books that mention us are on the shelves, or videos in the stores. still elsewhere you may be able to found or join a magic circle where different occult traditions can be discussed. 2. broaden your own initiation. your setian initiation will always be the *most* sacred *most* important aspect of your life, but that does not mean you should not seek to broaden your exposure to other schools. the iii is a teacher of the system, but his initiation is by no means finished, and he should have learned to turn anything

PATH OF INITIATION

s, cause wisdom to blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal

PATRON OF SORCERY

on, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weiser, inc, 1995) stephen flowers affirms that the magical papyri were a major root of the western magical philosophy called hermeticism. betz states frankly in his preface to the greek magical papyri "it is known that philosophers of the neopythagorean and neo-platonic schools, as well as gnostic and hermetic groups, used magical books and hence must have possessed

kly in his preface to the greek magical papyri "it is known that philosophers of the neopythagorean and neo-platonic schools, as well as gnostic and hermetic groups, used magical books and hence must have possessed copies. but most of their material vanished and what we have left are their quotations" by the 2nd century of the common era, roman hostility had driven underground the legendary state magic of egypt. thessalos, a greek physician, reported that theban priests were scandalized at his inqury as to whether anything remained of the old egyptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechan

pyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager

ed by the theban papyri. thus the written magical tradition of europe began under the auspices of set-typhon, and provided the matrix for the remanifestation of setian thought hundreds of years later. that the papyri themselves survived roman suppression, a ferocious campaign of destruction of magical books under christianity (acts 19:19, and the rise of islam, may itself be reckoned to border on magic. what the papyri may yet reveal of the original cult of set- and of such survivals as have found their way into the wellsprings of western thought--remains to be seen. xeper. compiled by dakhla sba special thanks to the order of setne khamuast for their help in researching this page. revised 13 march 1997 th lumaluma detail from page 104 japanese dragon detail from page 120 voodoo symbols de

PHILIP NEIL MYTHS LEGENDS EXPLAINED

i may take charge of your navigating in the duty which is alloted to one who is among the unwearying stars. the book of the dead company of gods re is accompanied on his journey by seven (four not shown here) other gods with horus at the helm. the other gods cannot be identified beyond doubt. the company usually includes three of the earliestcreated gods, sia (perception, hu (utterance, and hike (magic) as well as such important gods as shu, geb, osiris, horus, and thoth. sometimes there are also goddesses in the barque, especially hathor. barque of the sun re is shown in his solar barque, in which he travels through the sky. horus bastet w hen human beings began to plot against the ageing re, he transformed the goddess hathor (the sacred cow of fertility) into a raging lioness, sekhmet. h

the other side by horus, she emphasizes the unity of this family. she is often depicted nursing the infant horus. cow s horns isis wears a solar disc between cow horns, revealing her close affinity with the cow mothergoddess hathor. both isis and hathor were at different times regarded as the mother of horus, and, therefore, of the egyptian king, who was a human manifestation of horus. worker of magic isis was a worker of magic, and could even practice her art on the gods (see pp. 14 15. it was her magic arts that enabled her to restore the breath of life to the mummified osiris, and to aid her son horus in his duels with seth. the story of isis and osiris tells of a death and resurrection that mirrors the harvesting of grain and its regrowth from seed; miniature figures of osiris filled

easily take his life. the struggle between aphrodite and persephone for adonis led zeus to ask the muse calliope (see p. 30) to make a decision about the situation. she decided that adonis should spend a third of his time with aphrodite in the upper world, a third with persephone in the underworld, and the rest he could do with as he pleased. to persephone s anger, aphrodite, with the aid of her magic girdle, persuaded him to spend his free time with her as well. careless cupid according to the roman poet ovid, aphrodite fell in love with adonis because her son eros (cupid, the god of love, accidentally grazed her with one of his arrows while he was kissing her one day, thus inflaming her with passion for the beautiful youth. born from a tree some sources say that after his mother had bee

as tasted of a man: for such i have an experienced eye actaeon, in toxotides of aeschylus animal skins animal skins hang out to dry from the boughs of a tree, reminding us of artemis role as the goddess of hunting. stag s head the stag s skull placed on a column is a forewarning of actaeon s metamorphosis and death. godd ess of the crossroads hecate was the greek goddess of the night, ghosts, and magic, and a haunter of crossroads. her statue with three faces lion, dog, and mare used to be placed where three roads met, one face looking down each road. hecate is said to be the daughter of asteria, leto s sister. she is sometimes identified with her cousin, artemis, and like her she is closely associated with the moon. in her triple aspect she is said to represent selene (luna) in heaven, ar

infant eros (cupid, with his flaming torch, indicates that perseus is in love with andromeda. sword of hermes fired by heroism and love, perseus prepares to swing his sword and destroy the evil sea monster. the curved, unbreakable, sword was also a gift from hermes. perseus first used it to strike off medusa s head while she slept. he fled the scene undetected by the other gorgons, thanks to the magic helmet that made him invisible. bronze shield perseus carries a bronze shield, which was lent to him by athena. she warned him not to look at medusa directly, but to look at the reflection in the bronze shield, to avoid being turned into stone. athena later set medusa s head on the shield and carried it as part of her armor. vengeful nymphs the sea nymphs, or nereids, were offended by androm

PHOSPHORUS

th cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk dinoih, a minimum of 13 of the spirits called and formed by the sorcerer. evocation and invocation. results and records submitted. the goetia luciferian edition 7. grimoires and a modern approach to the daemonum and how they relate to our positive advancement of being. examples of such as goetia, book of black magic by a.e. waite, abramelin, faustbook, etc. 8. study of anubis as the initiator into the current of azothoz. a minimum of two months dedicated to anubis as self and the pathway to the realm of shades. a focus of azrael as the angel of death and connections therein of anubis. 9. the initiate will study and move forward in the areas of goetic sorcery as a means of self-transformation and selfdei

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

cend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic magick is the focus of astral pro

light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one

away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human brain (establishment of the functions relative to the subtle world (b) control over the

path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would gl

PRELUDE TO THE BLACK ARTS

sed to feeding at your trough, they will come back for more. of course, if you are a really dark magician, then your victims will be a rich source of satisfaction to them, yes, a veritable buffet of delectables. therefore, the apprentice magician should avoid biting off more than he/she can chew until he/she develops a certain measure of control. that is the ability to do and not do by choice. in magic, control is everything. there is doing and not doing. both have a proper place in the magickal universe, and there is a right time for each. tell me, if you can't control yourself, how are you going to control another? more than that, how are you going to control a demon? preparation for magic think about it. it's hard as hell to program a computer without a purpose in mind, as you haven't y

how tiresome. but, just think what would happen if at the wrong time, a bunch of that goop, upchucked all over your freshly pressed, black robe and stopped the proceedings? wouldn't you feel silly? i mean, if you have to stop and ask a demon if it is politically incorrect to rip the soul out of mary jo smith because she angered you, then you better get yourself into another business 'cause black magic ain't for you! that's right, you gotta grab control and keep it! admittedly, there is a fine line between having the villagers chase you back to your castle with shovels and hoes and that of successfully avenging yourself for some foul indiscretion visited upon your person by some ingrate, namely mary jo smith. however, civilization being what it is, full of the fearful, we true magicians ha

r's soul attempts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the finale, the very gates of hell open wide and a whole crew of frothing demons join the feeding frenzy and drag their accursed, unholy prey back into the darkness of hell where they belong. aftermath well, you see kinda how it works, no? this is why preachers always rail on against black magic and the magicians who practice it! they know what can happen. of course, after your fete of magick, there is nothing much left of that tormented twosome but a bit of hair and a few rags, so the newspapers report that they were kidnapped by some biker gang and never heard of again. however the locals all know that there wasn't any biker gang in town- no, none at all. hey, that wasn't too stro

magick, 101 is it not? what did you expect- a bunch of light workers at the local new -age book shop? if you are going to do dark, you gotta be dark. now, you see why this control thing is so important. if you ever let go of the reins, even for an instant, there's no telling what would happen to you in the cusp of your magickal experience. i mean that people don't practice wheelin& dealin' black magic in hopes that pennies and lollipops will come raining out of the sky. magicians perform high ritual black magic for power, money, revenge or love. wars have been fought over these incentives with power at the top of the list. love or lust is transitory and comes in last. of course, i once did raise my wife from the dead, but i'll never do that again. i got her body up all right, but her esse

e you in check. they want to control you through fear and deceit in order to prevent you from acting on your own behalf in defense of your honor as they fear those with magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus promethe

PROMETHEUS

for its form was not that of an ordinary bird: the long quill-feathers of each wing rose and fell like a bank of polished oars. soon after the eagle had passed, they heard prometheus shriek in agony as it pecked at his liver. the air rang with his screams till at length they saw the flesh-devouring bird fly back from the mountain by the same way as it came. argonautica 2.1238f she [medea] took a magic ointment from her box. this salve was named after prometheus. a man had only to smear it on his body, after propitiating the only-begotten maiden [hekate] with a midnight offering, to become invulnerable by sword or fire and for that day to surpass himself in strength and daring. it first appeared in a plant that sprang from the blood-like ichor of prometheus in his torment, which the flesh

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

was a family of twelve sons, all of whom would be worthy of this mission. thus, we see, for example, that abraham and his brother nachor both sought to expand their families to this number of sons by taking concubines. in fact, however, it was jacob who was the first to actually father twelve sons who were all righteous, and thus he became the father of the jewish people. the reason why 12 is the magic number here is because while the number ten represents the perfection of the archetypal structure of the ten sefirot in the world of atzilut, the number 12 represents the way these principles are projected into lower reality, i.e, the worlds subsequent to atzilut. it is in these lower realities that time and space first begin to become real, as the dimensions within which consciousness opera

rived] from the one common source we have mentioned; they were all impurities from the soul of moses. this includes laban, beor, balaam, and [balaam fs] two sons yunus and yumbruce that are mentioned in the zohar.6 therefore, they were all great magicians and sorcerers, without equal anywhere in the world. if moses embodied the power to take divine insight and make it relevant, we may assume that magic is a perversion of this power. magic is the combining of disparate forces in nature that appear at first unconnected and unrelated and harnessing them to produce results. this is possible only if the one attempting to manipulate these powers possesses some inkling of the fact that everything is indeed related somehow, and can therefore be connected. the idea that everything is connected is d

o manipulate these powers possesses some inkling of the fact that everything is indeed related somehow, and can therefore be connected. the idea that everything is connected is derived, in its source, from the divine insight that g-d created everything and sustains everything, and thus everything in the world is an expression of his power and is meant to express his presence. so the perversion of magic simply takes the insight of connectedness and ignores the divine essence of this connectedness. thus, these souls, who were derived from the admixture of impurity in moses f soul, possessed something of his insight into the unity of creation, but either ignored or could not gdivine h the divinity underlying this unity. they therefore possessed great magical powers. now, i have already inform

ingdom because of he was so polluted by evil. he was undoubtedly the highest aspect of the impurities in this soul-root, so therefore his grandsons yunus and yumbruce, who were the leaders of the mixed multitude, as is known,9 as well as the mixed multitude themselves, all wanted him to be rectified. for his elevation would mean an elevation for them. so they examined and understood through their magic that the only way it would be possible for him to ascend from there would be if they made the israelites 5 genesis 31:19. 6 2:191a. 7 introduction 22. 8 sha far hamitzvot. 9 zohar, loc. cit. the arizal on parashat ki tisa (3) 393 sin. through this, the forces of evil would be strengthened, and they would be able to extricate the soul of their grandfather beor from the vegetable kingdom. to [

of the nile and cast into it a golden plate inscribed with the words gascend, o ox! h and joseph fs coffin rose to the surface. in this way, moses was able to fulfill joseph fs wish to have his bones removed from egypt and buried in the land of israel.12 obviously, this golden plate possessed great power. thus they devised to make the golden calf, which is also called an gox, h with the powerful magic tools in their mouths, which upset the order of the supernal realms. all the powers we mentioned combined together.that of the evil [generated by the jews f sin, that of the magic [powers they possessed, that of the holiness of aaron fs, and that of the holy name etched in the golden plate that was used to elevate joseph from the nile. this combination produced the golden calf, which was ani

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

w paganism, various magical groups, and for tens of thousands of serious students. and as cris monnastre points out in her introduction, it is now beginning to provide a structure into which modern psychology can flow to bring about a solution to the present world crisis which demands a dramatic expansion of consciousness and of the 'tools' of awareness. it is the actual "structured"experience of magic- whether it be attained through group or solitary work- that is vital to the accelerated evolution of human consciousness beyond present limitations, and to the expansion of human awareness from communal to global dimensions. and it is this that is essential to avoida ceof nuclear rw3r and to the restor tiono f nature to the environment and of humanity lo nature. the golden dawn is a curricu

, b.a. philosophy, b.s. nursing. professionally was an rn with a psychiatric specialty. recently retired to devote full time to occult studies. a student of mysticism for 20 years "kabbalah led to g.d. obtained the golden dawn in 1970 and this was the focus of occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and practiced various occult systems since 1972. also a student and teacher of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealand as soon as possible where they will continue

pollo missions, a typesetter, a free-lance writer and a practicing astrologer. he has never been to a writers'workshop, owns no cats, and is entirely ignorant of the martial arts. godwin believes in maintaining the open-minded, balanced attitude advocated by the middle path of cabalism. donald tyson of halifax, nova scotia, was born in 1954. his work on the sigils drawn from the planetary kameas (magic squares) has been incorporated into this printing of the golden dawn and is presented in depth in an appendix to his annotated version of the three books of occult philosophy of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many books and articles on such subjects as the philosophy of magic (the new magus, the history and use of runes (rune magic, and the occ

ue to be found. it is our hope that readers will consider this book so important that they will send us notes of such further corrections that we may make in future editions. we have also made some additions in the form of short introductions to some of the sections and as footnotes to the text where we felt clarification was needed. future work. the golden dawn is a complete system of ceremonial magic. within the system may be found the basic technologies of spiritual development and their practical application. future books and tapes in this series will simplify and expand these techniques, including the initiatory rituals, for greater ease of study and use. lodges and study groups. the golden dawn system is not dependent on a filiation with any group proclaiming itself as "golden dawn"

tapes in this series will simplify and expand these techniques, including the initiatory rituals, for greater ease of study and use. lodges and study groups. the golden dawn system is not dependent on a filiation with any group proclaiming itself as "golden dawn" or "rosicrucian. nor, even though the initiatory rituals describe a lodge system, is group practice necessary for their enactment. all magic must ultimately take place in the psyche of the student. there are existing golden dawn lodges, and lodges and study groups of other organizations teaching ceremonial magic. often the most practical way to make contact with a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee t

REGARDIE TALISMANS

the golden dawn system of magick is not a book but is a living growing, self-redifying organism that will endure unto the end for in the end there is naught to endure. april, 1986 sam webster albuquerque, new mex. chapter one origin of talismans a talisman is any object, sacred or profane, with or without appropriate inscriptions or symbols, uncharged or consecrated by means of appropriate ritual magic or meditation. amongst other things it exerts an autosuggestive effect on the wearer. it is made to serve a specific end, to bring good fortune in some area of life, or to achieve some specifically named goal. an amulet is in effect no different, save that as a charm it is supposed to be worn for protection against disease, sickness, illfortune, or witchcraft. for the purpose of this manual

these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the

phirah of hod. here the number 64 is din, a name meaning justice, or its variation dni, doni. its next number 260 is tiriel, tirial, the name of the intellegence of this sephirah, while 2080 is taphthartharath, tptrtrt, representing the spirit of mercury. in each one of these examples, sigils would be traced on the appropriate square by following the course of the numbers. basic to the use of the magic squares is a method of permutation of hebrew letters and numbers called the qabalah of nine chambers. it is produced by the interception of two horizontal and two vertical lines, forming nine squares, as follows: this arrangement is called aiq beker. reading from right to left we have aleph= 1, yod= 10, qoph= 100. in the second chamber are beth= 2, caph= 20, and resh= 200. thus aiq bkr. this

ce the prophet, or keenly appreciates some lines from shakespeare, dante gabriel rossetti, or perhaps charles swinburne, there is no conceivable reason why these should not be used instead of some other. the sole requirement is that the student should be emotionally moved by or involved in the quotation employed. in the last resort, let me assert here that rituals and talismans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, t

RELIGIOUS TENANTS OF THE YEZIDI

describe them as powers animated by god' greek noo menai ?uggec par en no ousi ka au?ta. greek boula c a?f gktoic kino menai w'?ote noh^sai/ cont (zoroaster, oracul. magn. ad calcem oracul. sybill. ed. gall. p. 80; and cary's fragments, p. 250) their images made of gold were in the palace of the king of babylon, according to philostratus (lib. i. c. 25, and lib. vi. c. 2) they were connected with magic (selden, de diis syriis, p. 39) it is possible that the bird borne by warriors, in a bas-relief from the centre palace. way represent the iynges" there can be little doubt, but that the melek taoos is in substance the ferouher of zoroastrianism; and i think it very probable, that this image in used for purposes of divination in the secret assemblies of the modern yezeedees. the worship of a

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

honour, rank and money to him are but as trifles; he forces the growing supernaturalsoul to work amidst the loving sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when in their power, without a revelation of who they are.now, frater zelator, having passed through the ceremonies required by our ordinance, and

as.yet we exclaim, how glorious are the creator222s works; we watch the germinal powers of the planttransmute the fixed air and the elementary base water, into grass or leaves; and then feeding onrituals of the societas rosicrucianis in angliasecond section colour blue22 these, the organic principle in the animal exercises a chemistry most wonderful and stupendous, forthe unseen agency weaves its magic texture, when the foliage becomes either the bone and itsmarrow, the pulpy brain or the solid ivory.the silvery-toned bell without strikes three: the chemist stops suddenly. all the chemists rise,extend their arms, each thus forming a cross, and then placing their arms across their breasts, andbowing slowly and silently retire.conductor of n.:the three strokes of the bell you heard but now

he central point, or sun, or source of light ad life, the celestial andglorious soul.it is not without some force that the 'emerald tablet' of hermes trismegistus receives considerationand importance. the three principles of elementary matter being body, soul and spirit, arerepresented by alchemists as sulphur, mercury and essential salt. the central or primal generativepower they termed in their magic language mercury, green-lion, the serpent, or seed; the whichgiving a seminal impression to animal, vegetable or mineral kingdom caused production. thisphoenix power so long sought for by our chemists, is now presumed to be within the knowledge ofgualdi: in its impure state it has solved the enigma of the transmutation to silver and gold. it is theprimitia or primordium solution, the i.n.r.i

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

ine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behi

lt science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and death, can confer wealth on its adepts by the transmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such was magic from zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant dreams and titanic aspirations of the alexandrian school, dared to launch its anathemas publicly against this philosophy, and thus forced it to become more occult and mysterious than ever. moreover, strange and alarming rumours began to circulate concerning initia

epts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere na

st magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christians! now the multitude never conspires except against real powers; it does not know what is true, but it has the instinct of what is strong. it remained for the eighteenth century to deride both christians and magic, while infatuated with the disquisitions of rousseau and the illusions of cagliostro. science, notwithstanding, is at the basis of magic, as at the root of christianity there is love, and in the gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh

ot of christianity there is love, and in the gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape the impassioned assaults of blind desire: it clothed itself with new hieroglyphics, falsified its intentions, denied its hopes. then it was that the jargon of alchemy was created, an impenetrable illusion for the vulgar in their greed of gold, a living language only for the true disciple

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

ading in the tattered garments of life, the spectre of hirrenkesept throned upon the rubbish of ruined civilizations, and concealing a loathsome nakedness by the cast-off clothes of the incarnations of vishnu. here ends the doctrine of transcendental ma reliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part ii: the ritual of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, january, 2002. typeset in bauer bodoni, goudy text, and waters titling. part ii: the ritual of transcendental magic the sabbatic goat 1 introduction knowest thou that old queen of the world who is on th

hues with which her images are surrounded. death, truly, is the birth-pang of life. there is a force in nature which dieth not, and this force perpetually transforms beings to preserve them. it is the reason or word of nature. in man also there is a force analogous to that of nature, and it is the reason or word of man. the word of man is the expression of his will 2 the ritual of transcendental magic directed by reason, and it is omnipotent under this leading, for it is analogous to the word of god himself. by the word of his reason man becomes conqueror of life, and can triumph over death. the entire life of man is either the parturition or miscarriage of his word. human beings who die without having understood or formulated the word of reason, die devoid of eternal hope. to withstand s

ht to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the form of a splendid angel, wh

ts passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from

church, but he has no fear that she will die; he knows that her apparent death will be a transfiguration and a glorious assumption. the author of this book calls upon the eastern magi to come forward and recognize once again that divine master whose cradle they saluted, the great initiator of all the ages. all his enemies have fallen; all those who condemned him are 8 the ritual of transcendental magic dead, those who persecuted him have passed into sleep for ever; but he is for ever alive. the envious have combined against him, agreeing on a single point; the sectaries have united to destroy him; they have crowned themselves kings and proscribed him; they have become hypocrites and accused him; they have constituted themselves judges and pronounced his sentence of death; they have turned

ROBERT KIRK WALKER BETWEEN WORLDS

nsions- a survey which he held to contain truth, enduring tradition, and fragments of ancient wisdom. for the modern reader or student of magical traditions there are many clear connections to what we now think of as shamanism, pagan celtic religion, and to elements of native american tradition in kirk's short book. there seems to be a close connection between many of the techniques of vision and magic, and the literal nature of otherworlds described in the seventeenth century by robert kirk, and the vastly popular twentieth-century works of carlos castaneda, who claims to be writing from an indian tradition of sorcery. whether or not we accept castaneda as being fully derived from genuine native american preface xii magical arts (and there is much evidence that his books are imaginative)

magical and spiritual arts. much of dee's material has undertones similar to that described in a more humble context by robert kirk. dee was for a number of years queen elizabeth's roving agent in europe, and employed astrology and spirit communication to establish information, the whereabouts of hidden treasure (in england and wales, and to develop more arcane arts pertaining to metaphysics and magic. he also drew up the maps used by the early explorers and adventurers sailing to america, based upon his navigational skills and his researches into the lost continent of atlantis, which he assumed to be america itself it seems very likely, though we have no proof, that his extensive cryptographic and occult skills were used, when in europe, to pass information back to england, and perhaps t

ways to shamanism, though this word is so, frequently misapplied today that it might be better not to use it in the context of gaelic/celtic traditions. http//www.dreampower.com/kirk_wbw/pg_1.htm (5 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) there are, nevertheless, some very close parallels in kirk's account of fairies and second sight to techniques of shamanistic magic, and to specific magical practices still preserved and undertaken today in american indian, siberian, and other chthonic traditions. these are more than mere curiosities or primitive ignorance, for they often contain profoundly effective techniques of inner or transpersonal transformation. despite the discussion published by andrew lang, comparing fairy lore and the second sight to psychic p

these subterraneans eat but little in their dwellings their food being exactly [that is fastidiously] clean, and served up by pleasant children like enchanted puppets. what food they extract from us is conveyed to their homes by secret paths, as some skillful women do [convey] the pith of milk from their neighbour's cows into their own cheese-hold, through a hairtedder, at a great distance by art magic, or by drawing [from] a spigot fastened in a post, which will bring milk [from] as far off as a bull will be heard to roar. the cheese made of the secret commonwealth 25 the remaining milk of a cow thus strained will swim in water like cork. the method [which] they take to recover their milk is a bitter chiding of the suspected enchanters, charging by a counter-charm to give them back their

al and contemplative training. page 24. these subterraneans eat but little in their dwellings, their food being exactly clean, and served up by pleasant children like enchanted puppets. what food they extract from us is conveyed to their homes by secret paths. the subtle nature of the fairies and their means of nourishment are further discussed, combined with some folklore on drawing milk away by magic, as practiced not by the fairies but by skillful women, or witches. the image of the pleasant children like enchanted puppets belongs to the exotic scenario which follows: page 25 their houses are called large and fair. unperceivable by vulgar eyes, like rachland and other enchanted islands; having for light continual lamps, and fires, often seen [burning] without fuel to sustain them. this

RUBY TABLET OF SET

e "old testament" of the bible a distinction between religion and politics is drawn, with the former assuming the right to criticize the latter. the hebraic kingship is notable as being primarily secular in responsibility; interaction with and representation of yahweh was the responsibility of a separate priesthood. ancient hebrew religion progressed through four stages (1) pre-mosaic animism and magic (2) national monolatry (one god but toleration of others (3) monotheism, and (4) dualism [adapted from persian zoroastrianism (after zaratustra, ca. 600 bce. dualism involves a conflict between two opposing forces of the cosmos in persia ahura mazda vs. ahriman, and later in israel yahweh vs. satan. the hebraic ten commandments are now dated by most "old testament" scholars to ca. 600 bce, s

d intensity of thought need be changed only slightly, the point being the institution of a double consciousness, focused on both the thinking process as separate from the self, and upon the self or "i" i recommend that no special exercises or rituals be used with gurdjieff's method until one has experienced the effect of the method in his "nonmagical" life. no, i'm not suggesting that you give up magic for a few months. only that you not practice gurdjieff's methods magically until you have given them a chance in your natural life. i have not attempted to condense the instructions given by ouspensky and gurdjieff into a blow-by-blow account of their method. it would not be possible, as the method varies with the student. for the best introductory description of gurdjieff's teachings, see e

ese are positive, negative, or neutral toward oneself. lecture #4 ouspensky states that the difference in speed between the intellectual and moving/instinctive centers= 30,000; there is a similar ratio between the moving/instinctive centers and the emotional center. i find the actual figures unlikely, but the concept seems reasonable. this has some interesting implications for magical operations. magic is highly complex, involving many simultaneous factors: hence there isn't time to deal intellectually with all of them at once. therefore we must train habits in ourselves. automatic processes for common operations. this is interesting, because it suggests we have to keep an open mind about "sleep" being fully awake is not always a good idea, because it implies fully conscious. hence, at lea

can expect an answer in slightly over 6 months, or results in 3 months. this isn't much of an improvement with respect to communication with set, but the difference between 1 hour and 1/2 hour in the time required for a ritual working closer to home can be critical. the difference between being/not being able to maintain the required concentration. let us suppose that the priesthood iii has made magic instinctive. the hypothetical communication with set now takes just 17 minutes each way. brief enough to make the operation practical. the master of the temple iv has effectively instantaneous communication: 1/30 second. such numbers are of course arbitrary, but they make for interesting speculation. the 30,000:1 ratio fits in well with ouspensky's definition of man= machine. modern computer

hes you to view these words with their symbolic meanings, rather than their normal meanings. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring

SABBATIC KABALA OF THE CROOKED PATH

e, in the case of solomon qayin az-khidir this is known as the signs of tzab-azoth. even if spares alphabet is completely workable for whomever adept attempting to pursue a magical procedure the goal should be to construct such grammatical alignments with the spirits through the intimate relation developed through the mysterious in the 2nd cell and further. in the previous cell the adept enters a magic zone where the godforms are treated more external, in this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pen

he fangs of the demons and the snakes and the vapours the y are ejecting are the very spirit of this aeon or in life itself. the fall has been introduced and this cell is setting forth the ultimate joining of eros and death in various hexes connected to our stellar source in the elder gods. cell 10 being the aat of the 11th and 22nd letter of the sacred alphabet for whosoever is wise practises no magic, but becomes it we are now encountering the last letters of the sacred alphabet, kaph and tau. symbolized by the planet jupiter and the tarot of fortune inte racting with the tau, the cross of the universe connecting saturn with the earth. in this we find wisdom and understanding brought circle round and ended up back to the witch who has restored him-or her on the throne of cain, carrying t

SALMANRUSHDIE THESATANICVERSES

like scraps of paper in a breeze. they were the only survivors of the wreck, the only ones who fell from _bostan_ and lived. they were found washed up on a beach. the more voluble of the two, the one in the purple shirt, swore in his wild ramblings that they had walked upon the water, that the waves had borne them gently in to shore; but the other, to whose head a soggy bowler hat clung as if by magic, denied this "god, we were lucky" he said "how lucky can you get" i know the truth, obviously. i watched the whole thing. as to omnipresence and -potence, i'm making no claims at present, but i can manage this much, i hope. chamcha willed it and farishta did what was willed. which was the miracle worker? of what type- angelic, satanic- was farishta's song? who am i? let's put it this way: wh

n the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway between the mortal and the divine? more than halfway, many would have argued, for gibreel had spent the greater part of his unique career incarnating, with absolute conviction, the countless deities of the subcontinent in the popular genre movies known as "theologicals. it was part of the magic of his persona that he succeeded in crossing religious boundaries without giving offence. blue-skinned as krishna he danced, flute in hand, amongst the beauteous gopis and their udder-heavy cows; with upturned palms, serene, he meditated (as gautama) upon humanity's suffering beneath a studio-rickety bodhi-tree. on those infrequent occasions when he descended from the heavens he never went t

movie billboards, trees, nine-tenths of their reality concealed from his eyes. he would blink, and the illusion would fade, but the sense of it never left him. he grew up believing in god, angels, demons, afreets, djinns, as matter-of-factly as if they were bullock-carts or lamp-posts, and it struck him as a failure in his own sight that he had never seen a ghost. he would dream of discovering a magic optometrist from whom he would purchase a pair of greentinged spectacles which would correct his regrettable myopia, and after that he would be able to see through the dense, blinding air to the fabulous world beneath. from his mother naima najmuddin he heard a great many stories of the prophet, and if inaccuracies had crept into her versions he wasn't interested in knowing what they were "w

is not a bloody fine thing" why did he leave? because of her, the challenge of her, the newness, the fierceness of the two of them together, the inexorability of an impossible thing that was insisting on its right to become. and, or, maybe: because after he ate the pigs the retribution began, a nocturnal retribution, a punishment of dreams. 3 once the flight to london had taken off, thanks to his magic trick of crossing two pairs of fingers on each hand and rotating his thumbs, the narrow, fortyish fellow who sat in a non-smoking window seat watching the city of his birth fall away from him like old snakeskin allowed a relieved expression to pass briefly across his face. this face was handsome in a somewhat sour, patrician fashion, with long, thick, downturned lips like those of a disguste

nd money is dirtier, anyway" on a shelf of changez chamchawala's teak-lined study, beside a ten-volume set of the richard burton translation of the arabian nights, which was being slowly devoured by mildew and bookworm owing to the deep-seated prejudice against books which led changez to own thousands of the pernicious things in order to humiliate them by leaving them to rot unread, there stood a magic lamp, a brightly polished copper--and--brass avatar of aladdin's very own genie-container: a lamp begging to be rubbed. but changez neither rubbed it nor permitted it to be rubbed by, for example, his son "one day" he assured the boy "you'll have it for yourself. then rub and rub as much as you like and see what doesn't come to you. just now, but, it is mine" the promise of the magic lamp in

SAPPHIRE TABLE OF SET MAIN

nd thus again the meaningful use of the term "recognition" as opposed to promotion. the term "master" is one of preeminent honor in all of the artistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory a

nd metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mystici

r objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now und

er at any one time and in the focus that it can bring to bear as a result. but the magister can direct his attention wherever he wishes in the ou, and the results of his efforts will be uniformly successful in each case. note, however, that the will of the magister, while based within the pu for the sake of freedom of action, is still exercised upon the ou. recall that the magister is a master of magic, and that magic is the control of the interrelationship between the pu and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magici

pletely merged his consciousness with that of the god/universe, thereby attaining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing thereafter only in the pu. thus he has no more use for logic, or for magic, because in a 100% pu environment everything is as he nonconsciously desires it to be. the pu adapts itself instantaneously to his ideals, making it unnecessary for him even to conceptualize them as "desired" within his perceptual universe, then, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the s

SAPPHIRE TABLET OF SET

nd thus again the meaningful use of the term "recognition" as opposed to promotion. the term "master" is one of preeminent honor in all of the artistic, religious, and philosophical pursuits of mankind. a master is one who comprehends, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory a

nd metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mystici

r objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now und

er at any one time and in the focus that it can bring to bear as a result. but the magister can direct his attention wherever he wishes in the ou, and the results of his efforts will be uniformly successful in each case. note, however, that the will of the magister, while based within the pu for the sake of freedom of action, is still exercised upon the ou. recall that the magister is a master of magic, and that magic is the control of the interrelationship between the pu and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magici

pletely merged his consciousness with that of the god/universe, thereby attaining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing thereafter only in the pu. thus he has no more use for logic, or for magic, because in a 100% pu environment everything is as he nonconsciously desires it to be. the pu adapts itself instantaneously to his ideals, making it unnecessary for him even to conceptualize them as "desired" within his perceptual universe, then, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the s

SATANGEL

in the secrets of the princes of little egypt, in the observances of the bonesmen, horse whisperers and blacksmiths, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence and identities as the denizens of pandemonium. that these arts have their roots in pre-christian magic

hen he comes, quench the fire, and make sweet perfumes. shew him the pentacle on your vestment and then say; behold thy confusion, if thou be disobedient to man or beast. the magician then puts the necessary questions and demands to the spirit (sloane ms. british museum) license to depart depart, i say, and be thou ready and willing to come whensoever exorcised, and conjured by the rites of black magic. i now conjure thee to withdraw, peaceably and quietly, and may the peace of god continue for ever between thee and me. amen (sloane ms. british museum) prayer to dismiss a spirit o omnipotent god, who has created all things for thy service and the convenience of men, we return thee most humble thanks for the benefits which, in thy great bounty, thou hast allowed us to experience this night

SATANIC APHORISMS

re sure they want to hear them. 3. when in another's lair, show him respect or else do not go there. 4. if a guest in your lair annoys you, treat him cruelly and without mercy. 5. do not make sexual advances unless you are given the mating signal. 6. do not take that which does not belong to you unless it is a burden to the other person and he cries out to be relieved. 7. acknowledge the power of magic if you have employed it successfully to obtain your desires. if you deny the power of magic after having called upon it with success, you will lose all you have obtained. 8. do not complain about anything to which you need not subject yourself. 9. do not harm little children. 10. do not kill non-human animals unless you are attacked or for your food. 11. when walking in open territory, bothe

ing, but our society thrives increasingly on stupidity. it depends on people going along with whatever they are told. the media promotes a cultivated stupidity as a posture that is not only acceptable but laudable. satanists must learn to see through the tricks and cannot afford to be stupid. 2. pretentiousness empty posturing can be most irritating and isn't applying the cardinal rules of lesser magic. on equal footing with stupidity for what keeps the money in circulation these days. everyone's made to feel like a big shot, whether they can come up with the goods or not. 3. solipsism can be very dangerous for satanists. projecting your reactions, responses and sensibilities onto someone who is probably far less attuned than you are. it is the mistake of expecting people to give you the s

sely instead of being enslaved by the whims of the many. 6. lack of perspective again, this one can lead to a lot of pain for a satanist. you must never lose sight of who and what you are, and what a threat you can be, by your very existence. we are making history right now, every day. always keep the wider historical and social picture in mind. that is an important key to both lesser and greater magic. see the patterns and fit things together as you want the pieces to fall into place. do not be swayed by herd constraints know that you are working on another level entirely from the rest of the world. 7. forgetfulness of past orthodoxies be aware that this is one of the keys to brainwashing people into accepting something new and different, when in reality it's something that was once widel

you begin to throw out the baby with the bathwater. the rule of satanism is: if it works for you, great. when it stops working for you, when you've painted yourself into a corner and the only way out is to say, i'm sorry, i made a mistake, i wish we could compromise somehow, then do it. 9. lack of aesthetics this is the physical application of the balance factor. aesthetics is important in lesser magic and should be cultivated. it is obvious that no one can collect any money off classical standards of beauty and form most of the time so they are discouraged in a consumer society, but an eye for beauty, for balance, is an essential satanic tool and must be applied for greatest magical effectiveness. it's not what's supposed to be pleasing it's what is. aesthetics is a personal thing, reflec

SATANIC BIBLE

i. some evidence of a new satanic age iv. hell, the devil, and how to sell your soul v. love and hate vi. satanic sex vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a. some notes which are to be observed before beginning ritual b. the thirteen steps c. devices

ints in the 1920s and '30s of a "black order" in germany. to this seemingly old story lavey and his organization of contemporary faustians offered two strikingly new chapters. first, they blasphemously represented themselves as a "church, a term previously confined to the branches of christianity, instead of the traditional coven of satanism and witchcraft lore. second, they practiced their black magic openly instead of underground. rather than arrange a preliminary interview with lavey for discussion of his heretical innovations, my usual first step in research, i decided to watch and listen to him as an unidentified member of an audience. he was described in some newspapers as a former circus and carnival lion tamer and trickster now representing himself as the devil's representative on

ank talk he delivered was pragmatic, relativistic, and above all rational. it was unorthodox, to be sure: a blast at established religious worship, repression of humanity's carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. it was also full of sardonic satire on human folly. but most important of all, the talk was logical. it was not quack magic that lavey offered his audience. it was common sense philosophy based on the realities of life. after i became convinced of lavey's sincerity, i had to convince him that i intended to do some serious research instead of adding to the accumulation of hack articles dealing with the church of satan as a new type of freak show. i boned up on satanism, discussed its history and rationale with lav

of all that i produced a serious article, only to find that was not what the publishers of "respectable" magazines wanted. they were interested in only the freak show kind of article. finally, it was a so-called "girlie" or "man's" magazine, knight of september 1968, that published the first definitive article on lavey, the church of satan, and lavey's synthesis of the old devil legends and black magic lore into the modern philosophy and practice of satanism that all followers and imitators now use as their model, their guide, and even their bible. my magazine article was the beginning, not the end (as it has been with my other writing subjects, of a long and intimate association. out of it came my biography of lavey, the devil's avenger, published by pryamid in 1974. after the book was pu

on the one side he was working in an atmosphere of life at its rawest level- of earthy music; the smell of wild animals and sawdust; acts in which a second of missed timing meant accident or death; performances that demanded youth and strength, and shed those who grew old like last year's clothes; a world of physical excitement that had magical attractions. on the other side, he was working with magic in the dark side of the human brain. perhaps the strange combination influenced the way he began to view humanity as he played organ for carnival sideshows "on saturday night" lavey recalled in one of our long talks "i would see men lusting after half-naked girls dancing at the carnival, and on sunday morning when i was playing organ for tent-show evaneglists at the other end of the carnival

SATANIC RITUALS

iculum, for the subjective mind is less discriminating about the quality of its food than it is about the taste. the religious rites of satanism differ from those of other faiths in that fantasy is not employed to control the practitioners of the rites. the ingredients of satanic ritual are not designed to hold the celebrant in thrall, but rather to serve his goals. thus, fantasy is utilized as a magic weapon by the individual rather than by the system. this is not meant to imply that there are not, nor there will not exist, those who will claim dedication to satanism as an identity while continuing to be manipulated unknowingly from without. the essence of satanic ritual, and satanism itself, if taken up out of logic rather than desperation, is to objectively enter into a subjective state

to objectively enter into a subjective state. it must be realized, however, that human behavior is almost totally motivated by subjective impulse. it is difficult therefore, to try to be objective once the emotions have established their preferences. since man is the only animal who can lie to himself and believe it, he must consciously strive for some degree of self-awareness. inasmuch as ritual magic is dependent upon emotional intensity for success, all manner of emotion producing devices must be employed in its practice. the basic ingredients in the casting of a spell can be categorized as desire, timing, imagery, direction, and balance. each of these is explained in the author's prior work, the satanic bible. the material contained in this volume represents the type of satanic rite wh

eaction, cause and effect, are the bases of everything in the known universe. yet when automobiles are generally large, it is said "no one will ever drive a small car" or when hem lines go up "they'll never wear long dresses again" etc. the mere fact that the smugness-and boredomof the populace rests on the mantra "it'll never happen" indicates to the magician that he must avoid such thinking. in magic the unexpected occurs-with such regularity, in fact, that it is safe to say that to dwell on anything too long is to consume it. magic is a push/pull situation, like the universe itself. while one is pushing, he cannot pull. the purpose in ritual is to "push" the desired result within a unique span of time and space, then move away and "pull" by divorcing oneself from all thoughts and relate

s a definite reason for its existence, yet how many participants maintain an awareness of its raison d'etre while revelling? the festival becomes only an excuse, so to speak-a theme upon which to base social needs. unfortunately, too many arcane and occult ceremonies and rituals wind up as just such excuses for social (and sexual) intercourse. an important point to remember in the practice of any magic ritual or ceremony is: if you depend upon the activities within the chamber to provide or sustain a social climate, the ensuing energy-conscious or otherwise-directed toward these ends will negate any results you wish to obtain through the ritual! the line is fine between the desirability for close rapport between participants, and one's need per se for close rapport. the ritual will suffer

cal commitment is a prerequisite for acceptance into ritualistic activities, and this serves as a rudimentary screening process for organized satanism. consequently, a degree of compatibility-necessary to a successful workingexists within the chamber. of course, anyone can say "i believe" simply to gain access. it will be up to the discerning magician to determine actual sincerity. because lesser magic is everyday magic, a finely attuned sense of discrimination is essential for all accomplishment. in addition, one of the most important "commandments" of satanism is: satanism demands study-not worship! this book was, for the most part, written because the author believes that ritual magic should be removed from the sealed vacuum in which it has been held by occultists. scant yean ago, the s

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolus, come forth to judge and imprison the lambs of the nazarene! set, come forth to destroy the xian faith and its masses! the sword is replaced on the altar. 8 the celebrant closes the rite by dousing the smoldering charcoal with a plentiful amount of conjuration saltatsatanism- an examination of satanic black magic introduction the aim of this dissertation is to focus upon some of the ritual magical aspects of modern satanism without recourse to the sensationalism that is only too evident when satanism is misunderstood. it is only when one steps aside from one's preconceptions and morality that satanism can be understood in a clear and balanced light. there has been in the past a tendency to approach s

nst euthanasia are all examples of the (generally unconscious) influence of society upon the individual. it is for these reasons and many more besides that the satanist seeks to find liberation by utilising ritual procedures which also, if effective enough, release large amounts of psychical energy which can then be directed towards specific goals be they external or internal of the practitioner. magic in this context is defined in two ways, largely dependant upon the way the word is spelt. traditionally magic has been spelt 'magic, the definition of which is generally understood to mean causing changes in the world or the individual's consciousness in accordance with the individuals will using psychical or occult forces. the second spelling of magic adds a 'k' to the end of the word, thus

he definition of which is generally understood to mean causing changes in the world or the individual's consciousness in accordance with the individuals will using psychical or occult forces. the second spelling of magic adds a 'k' to the end of the word, thus 'magick' this spelling dates back to the writings of aleister crowley's system of magick- itself satanism- an examination of satanic black magic side 1 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library based upon older qabalistic and eastern magical traditions. crowley added the letter 'k' in order to differentiate between his own brand of sex magick and other non-sexual forms of magic. in this essay i have however used both forms o

atanic initiation begins simply with the feeling 'that there is more to life than the normal round of work and pleasure'(4) it is from this perspective that the individual may seek and join a satanic temple or tradition, yet this will usually only occur if the individual is to some extent free from the manipulations of society and its adherent morality as satanism- an examination of satanic black magic side 2 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 mentioned earlier. once the ritual initiation has been completed there then begins a process of psychological change. to a large extent this change is simply a development of conscious awareness of one's actions, thoughts and feelings. the individual, having successfully passed through the

replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his boo

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

c declaration of faith. it consists of the words ashahadu an la ilaha ill allah wa ashahadu ann muhammadar rasulullah, or i declare there is no god except god, and i declare that muhammad is the messenger of god. shaman: in indigenous tribes, an intermediary between the gods and the tribal members; also one who controls various spiritual forces, can look into the future, and can cure the ill with magic. shamanism: a term used generally to refer to indigenous religions that believe in an unseen spirit world that influences human affairs. shari ah: islamic law. shi ite: one of the main sects of islam; from the phrase shi at ali, or the party of ali. shinbutsu bunri: the separation of shinto and buddhism when shinto was declared the official state religion. shinbutsu shugo: the combination of

agan: pre-christian or non-christian; also referring to those who worship many gods. pantheon: the class or collection of all gods and goddesses in a system of belief. polytheism: a religion worshiping many gods. shaman: in indigenous tribes, an intermediary between the gods and the tribal members; also one who controls various spiritual forces, can look into the future, and can cure the ill with magic. supreme being: the central god responsible for creating the cosmos. theology: the study of god and of religious truths. totem: some sort of object or animal that assumes a spiritual symbolism for a clan or tribe. 2 world religions: almanac what is religion? origins of religion there are essentially two different theories on the origins of religion. one is called the faith-based theory. it a

n intermediary between the gods and tribal members, but he may also represent an early deity. anthropologists believe that early religion may have developed in part out of human beings attempts to control uncontrollable parts of their environment, such as weather, pregnancy and birth, and success in hunting. scientists recognize two different ways that humans try to do this: manipulation, through magic, and supplication, through religion. magic tries to make the environment directly subject to human will through rituals. an example might be drawing pictures of large numbers of animals on cave walls in hopes of assuring success in hunting. hundreds of such paintings have been found all around the world. religion, on the other hand, tries to control the environment by appealing to a higher p

y offerings in the temples and held annual festivals open to the public. personal gods were worshipped by people in their homes. dress. priests in both mesopotamian and egyptian religions wore no special costumes. texts. the enuma elish tells the mesopotamian story of creation and explains how marduk became the chief of the gods. the egyptian book of the dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. sites. ancient nippur was the site of the chief temple to enlil, while babylon was the location of marduk s sanctuary. thebes and the temple complex of karnak were home to the worship of amen-ra. in the modern world the remains of these early religions can be seen in egypt s pyramids, tombs for the pharaohs, and in mesopotamia s

mia 54 world religions: almanac astrology, or predicting the future from the movement of the stars, also became a central practice of babylonian religion. the babylonians were the first to divide the sky into the twelve zones of the zodiac. they followed the movements of planets and stars with great care in an effort to foretell the will of the gods. priests also made a good living in the sale of magic charms and formulas to drive away evil spirits. egyptian worship egyptians also had cults that worshipped their own particular god or goddess. the priests made daily offerings to their gods through the statues kept in their temples. the gods and goddesses were charged with maintaining justice and order in the world, and were considered too important to be bothered with the everyday problems

SETH IN THE MAGICKAL TEXTS

r, c. colpe asserted (p. 510 "in a single magical papyrus from egypt a mistaken identification has been made between egyptian seth and jewish seth (cf. w. fauth, orchr 57 [1973] 91-94" now fauth asserts that on account of the similarity of the names of the egyptian god and "the pneumatic seth, the latter "on egyptian soil was now and then secondarily confused and welded with the indigenous god of magic."2 here fauth refers to c.j. bleeker's paper at the messina conference on gnosticism (1966. fauth goes on to cite "the sethian gospel of the egyptians" as evidence for such a confusion and welding, referring to an article by a. bohlig. we may dispose of the latter's theory right away. pearson has shown conclusively that the gospel of the egyptians from nag hammadi does not try to "rehabilita

efalo% yeo, bulletin de correspondance hellenique 38 (1914) 196, line 12. 11 reg. vi p. 216 and 229 (nre ibet "eastern rhe [k. schmidt; reg. xii p. 244 and 247; cf. the preface to the 3rd volume in a. henrichs' edition of 1974, p. xvi; see also delatte (above, n. 10. for rhe, the sun god, and seth, see abrasax ii (above, n. 9) p. 25 (on line 514. seth in the magical texts 89 later, in a series of magic names 'iao iao seth seth (ii.1) may reflect the identification, iao= seth-typhon."12 whereas pearson is somewhat cautious, w. vycichl is not. in the article "magic, in the recently published coptic encyclopedia, the latter says" c there can be no doubt that the egyptian god is meant."13 since vycichl does not support his statement in any way whatsoever (he does not even refer to pearson in h

, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wizard's hoard, to be published in the proceedings of the conference on magic in the ancient world, university of kansas, august 1992 (n. 69 in the typescript put at our disposal. 23 mirecki points out (n. 57 in the typescript at our disposal) that in a coptic magical text "biblical seth" occurs in a list of names including, inter alia, adam, seth, noah, methusala (maqousa a; die kopischen zaubertexte der sammlung papyrus erzherzog rainer in wien, ed. v. stegemann, sb

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

t its best when dealing with people. however, before we start dealing with people, we have to begin dealing with you. order and stability are necessary to success, and all brothers and sisters, including you, must first begin by doing some mental house cleaning. now that statement is sure going to piss somebody off! however, most adepts, sooner or later begin to try to accomplish fetes of greater magic. the day will come, and when it does, you will find that self discipline and self control is of paramount importance. order and stability are absolutely necessary, or your will have hungry daemons lunching upon your bones! oh well, being pissed off is better than being pissed on, or worse, being pissed out. expanding horizons ok, now that we have calmed down, the first thing to do is start a

a journal. all budding adepts and the experienced ones too, keep a daily record of where they are at and where they are going and what they did when they got there. not only that, but they also keep notes upon how they could have handled their various situations better. all this helps to fine hone the art of perception and broaden the circle of awareness. here, you will keep all that you learn of magic and the manipulation of forces and powers. what was that daemon's name? do i mix the acid into the water or the water into the acid? what was that about the color markings of that odd snake? black touch yellow, kill a fellow? or was it red touch black, all right, jack! the journal also answers many questions such as: why did i win or lose in this attempt? read your journal and you will know

er actor. use the rest of light to best advantage as adepts gain experience they learn to value the rest of light and greatly revere it. in itself, it is a valuable tool for gaining control of the attitude monster. some even think of it as an instant replay device that enables them to quickly run through past events, plugging different attitudes into them and watching the outcomes change as if by magic. successful military generals use this trick. they call it strategy. with a little practice, an adept can even forecast the outcomes of future events and the effects of his or her attitude upon them. the rest is up to how great an actor he or she ultimately becomes. remember, one of the many excellent reasons for the rest of light is to solve problems, even attitude problems. it is amazing w

is an example of right thinking, and an experiment that you can do: when you need to park on a busy street and know that a parking place will be hard to find, just ask for a space to be waiting for you, one just big enough. visualize it, and you will know it when you see it. after all, you have made known your request to the force and room has been made for you. why not? it works for us. is this magic? yes. by the way, don't forget to say thank you! here are other experiments that you can do: when you are out in the midday and become too warm, why not ask for a cloud to shield you from the sun? it's a plausible request isn't it? after all, there are a lot of clouds hanging around doing nothing. why not have an elemental move its cloud over a bit and shade you with it? oh yes, don't forget

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

persons; and communed with spiritualists and mediums. the fruit of these mystic studies is seen in "zanoni" and "a strange story" romances which were a labour of love to the author, and into which he threw all the power he possessed, power re-enforced by multifarious reading and an instinctive appreciation of oriental thought. these weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more the old forgotten lore of the cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of t

pond with her strange childish thoughts. it appeared to her as if, cast hitherto on a foreign shore, she was brought at last to see the forms and hear the language of her native land. beautiful and true enthusiasm, rich with the promise of genius! boy or man, thou wilt never be a poet, if thou hast not felt the ideal, the romance, the calypso's isle that opened to thee when for the first time the magic curtain was drawn aside, and let in the world of poetry on the world of prose! and now the initiation was begun. she was to read, to study, to depict by a gesture, a look, the passions she was to delineate on the boards; lessons dangerous, in truth, to some, but not to the pure enthusiasm that comes from art; for the mind that rightly conceives art is but a mirror which gives back what is ca

cation into which she ought rapidly to have burst, the regal siren, retransformed into the trembling girl, stood pale and mute before the stern, cold array of those countless eyes. at that instant, and when consciousness itself seemed about to fail her, as she turned a timid beseeching glance around the still multitude, she perceived, in a box near the stage, a countenance which at once, and like magic, produced on her mind an effect never to be analysed nor forgotten. it was one that awakened an indistinct, haunting reminiscence, as if she had seen it in those day-dreams she had been so wont from infancy to indulge. she could not withdraw her gaze from that face, and as she gazed, the awe and coldness that had before seized her, vanished like a mist from before the sun. in the dark splend

both a visitor from the world that both denied, stately with majestic strength, glorious with awful beauty. the ruffian recoiled, looked, trembled, and then turned and fled from the chamber. the old man fell again to the ground insensible. chapter 1.viii. to know how a bad man will act when in power, reverse all the doctrines he preaches when obscure. s. montague. antipathies also form a part of magic (falsely) so-called. man naturally has the same instinct as the animals, which warns them involuntarily against the creatures that are hostile or fatal to their existence. but he so often neglects it, that it becomes dormant. not so the true cultivator of the great science, etc. trismegistus the fourth (a rosicrucian. when he again saw the old man the next day, the stranger found him calm, a

ung in aspect, offers thee no unhallowed sail "quinci ella in cima a una montagna ascende disabitata, e d' ombre oscura e bruna; e par incanto a lei nevose rende le spalle e i fianchi; e sensa neve alcuna gli lascia il capo verdeggiante e vago; e vi fonda un palagio appresso un lago (there, she a mountain's lofty peak ascends, unpeopled, shady, shagg'd with forests brown, whose sides, by power of magic, half-way down she heaps with slippery ice and frost and snow, but sunshiny and verdant leaves the crown with orange-woods and myrtles, speaks, and lo! rich from the bordering lake a palace rises slow. wiffin's "translation) book ii. art, love, and wonder. diversi aspetti in un confusi e misti "ger. lib" cant. iv. 7. different appearances, confused and mixt in one. chapter 2.i. centauri, e s

SIR WALLIS BUDGE EGYPTIAN MAGIC

onditions; and that death is the everlasting portal, indicated by the finger of god, the broad avenue through which man does not issue solitary and stealthy into the region of free existence, but enters triumphant, hailed by a hierarchy of immortal natures. the result is (in other words, that the universal human lot is, after all, that of the highest privilege. edward george bulwer-lytph egyptian magic by e. a. wallis budge late keeper of the egyptian and assyrian antiquities in the british museum kegan, paul, trench and trubner& co, london [1901] p. iii to sir j. norman lockyer, k.c.b, f.r.s, etc, etc, etc, a token of esteem for a great astronomer, and a mark of true regard for a friend. p. vii preface. a study of the remains of the native religious literature of ancient egypt which have

nd assyrian antiquities in the british museum kegan, paul, trench and trubner& co, london [1901] p. iii to sir j. norman lockyer, k.c.b, f.r.s, etc, etc, etc, a token of esteem for a great astronomer, and a mark of true regard for a friend. p. vii preface. a study of the remains of the native religious literature of ancient egypt which have come down to us has revealed the fact that the belief in magic, that is to say, in the power of magical names, and spells, and enchantments, and formula, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the egyptian religion. and it is certain that, notwithstanding the continuous progress which the egyptians m

tory, shaped their views concerning things temporal as well as spiritual in a manner which, at this stage in the history of the world, is very difficult to understand. the scrupulous care with which they performed their p. viii innumerable religious ceremonies, and carried out the rules which they had formulated concerning the worship of the divine power or powers, and their devotion to religious magic, gained for them among the nations with whom they came in contact the reputation of being at once the most religious and the most superstitious of men. that this reputation was, on the whole, well deserved, is the object of this little book to shew. egyptian magic dates from the time when the predynastic and prehistoric dwellers in egypt believed that the earth, and the underworld, and the a

ss beings, visible and invisible, which were held to be friendly or unfriendly to man according as the operations of nature, which they were supposed to direct, were favourable or unfavourable to him. in -nature and attributes these beings were thought by primitive man to closely resemble himself and to possess all human passions, and emotions, and weaknesses, and defects; and the chief object of magic was to give man the pre-eminence over such beings. the favour of the beings who were placable and friendly to man might be obtained by means of gifts and offerings, but the cessation of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and p. ix cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, o

on of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and p. ix cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, or figure, or picture which had the effect of bringing to the aid of the mortal who possessed it the power of a being that was mightier than the foe who threatened to do evil to him. the magic of most early nations aimed at causing the transference of power from a supernatural being to man, whereby he was to be enabled to obtain superhuman results and to become for a time as mighty as the original possessor of the power; but the object of egyptian magic was to endow man with the means of compelling both friendly and hostile powers, nay, at a later time, even god himself, to do wha

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

and more importantly, he can appear all about, or even within you. be alert for any strange sounds or events; be aware of the atmosphere of the entire location. no matter what, from this point on, act as though you are in the presence of the horned one, for the call is not ignored; he is present. at this point, there are two "usual" methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and

SIX WAYS OF KNOWLEDGE

sounds like amn the word for "the hidden" this punning association lead to the story of amun creating the world by masturbation. this act is a sacred one for any black magician, obviously. in the book of knowing the spiral force of re and felling apep, the unnamed god who came into being as xepera, masturbates and then takes his seed into his mouth and says his name- which at that moment is heka= magic. the act of stroking one's self is not merely to be understood as sexual gratification (although learning to materialize one's wants through this method of sex magic is an obvious first step to understanding this process, it means to learn how to manipulate yourself so that you don't lose interest in a project. active grasping is the method of keeping the right amount of excitement in your l

asy to understand, but they don't come easily. the exercises are merely suggestions, learning to use the interface between your actions, your psyche, and your senses is something that can only be explored on a personal level. the responsibility for making these explorations lies with the magician. the other sensory modes, taste and smell, have a great deal less written about them. one may "taste" magic- particularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through th

SOLOMON

venly dragons, how they wind themselves along and drag the chariot of the sun [1. perhaps the "sea-bulbs" were the balls of hair-like texture which the sea washes up on mediterranean shores, e.g. in tunisia. 2. perhaps "in a row" should be read. 3. for the condition here insisted on cp. dieterich, abrasax, p. 141, where in an incantation ceremonial purity is similarly insisted on. the ritual of a magic papyrus given by dieterich, p. 169, is very similar to that here prescribed in the testament] 32. and i solomon, having heard this, rebuked him, and said "silence for this present [1, and continue to saw the marbles as i commanded thee" and i solomon praised god, and commanded another demon to present himself to me. and one came before me who carried his face high up in the air, but the rest

me what thou art called, and i would fain ask thee a question. but so far i give thanks to god who has made me wise to answer their evil plots [1. so luke xxii. 51. 2. for the use of spittle to produce a cure or other effect in a magical way, cp. mark vii. 33 and viii. 23. in john ix. 6, jesus, we read "spat on the ground, and made clay of the spittle, and anointed the eyes with the clay" of this magic use of spittle pliny, in his natural history, gives numerous examples. it was common in antiquity] 33. but [the demon] answered me "i am the spirit of the ashes (tephras" and i said to him "what is thy pursuit" and he said "i bring darkness on men, and set fire to fields; and i bring homesteads to naught. but most busy am i in summer. however, when i get an opportunity, i creep into corners

ona th, help' i at once retire" 103. the thirty-third said "i am called agchoni n. i lie among swaddling-clothes and in the precipice. and if any one write on fig-leaves 'lycurgos' taking away one letter at a time, and write it, reversing the letters, i retire at once 'lycurgos, ycurgos, kurgos, yrgos, gos, os [1 [1. botryd n, for which bornemann conjectures boystrofyd n. there is a parallel in a magic papyrus edited by dieterich (abraxas, p. 185] 104. the thirty-fourth said "i am called autothith. i cause grudges and fighting. therefore i am frustrated by alpha and omega, if written down" 105. the thirty-fifth said "i am called phthenoth. i cast evil eye on every man. therefore, the eye muchsuffering, if it be drawn. frustrates me" 106. the thirty-sixth said "i am called bianakith. i have

SPENSER THE CULT OF THE ALL SEEING EYE 1960

open up the wall" to give a feeling of space, of the void. in effect, to extend the room further out, into another dimension as it were. the friends' leaflet "a call to prayer" states the theme of the mural is "infinity" let us look at this mural squarely from the viewpoint of the esoterically inclined, the occultist. there is an asymmetrical arrangement of the entire mural into what is called a "magic square" which is a square arranged in an equal number of cells. in this case nine. three rows up and three rows down. the game tit-tat-toe is based on this type of square. the talismanic magic square has a series of numbers in the ceils "the enumeration of all of whose columns, vertically, horizontally, and diagonally, will give the same sum" the following nine digits14 so arranged as to add

tered "the phenomena of nature that made the deepest religious impression on archaic man [were] the outstretched heavens above him, and the outspread earth beneath; both of which he naturally divided into four quarters. this four-fold heaven and earth he signified by a circle, or a square, divided cross-ways."16 the circle is met within every form of sorcery. the circle in quadrants is called ihe magic circle.17 the objects in the meditation room are intended to be evocative, in the religious sense. of what? the mural and altar are admittedly symbols "by symbolism the simplest, the commonest objects are transformed, idealized, and acquire a new and, so to say, an illimitable value."18 an expert19 on these subjects has written "under occult dominion art, music and politics all lend to the s

. which are located in the two upper tiers of the mural, are each counted as one figure. the number 72 denoted from the earliest days the divine name of 72 words. this number is derived from a permutation of the values assigned to the four letters of the tetragrammaton (jhvh: jehovah, the ineffable, unpronounceable name of god. this name, in its multitude of forms, can be used to work miracles or magic, so say the cabalists. it was derived from exodus xiv, verses 19, 20 and 21, which each consist of 72 letters "now, if these three verses be written at length one above another, the first from right to left, the second from left to right, and the third from right to left (or, as the greeks would say, boustrophedon, they will give 72 columns of three letters each. then each column will be a w

australia and lectured on "is a new world religion coming" at the blavatsky lodge. the name blavatsky refers to the late madame helena petrovna blavatsky, the russian cult leader known as "h.p.b" whose writings are used in the secret courses of instruction at the arcane school (with offices at 11 w. 42nd st, new york 36, n. y) in a moment of frankness, madame blavatsky explained the influence of magic on history "what is one to do, when in order to rule men, it is necessary lo deceive them. for almost invariably the more simple, the more silly, and the more gross the phenomenon, the more likely is it to succeed (copyright 1962 by edith kermit roosevelt syndicate [permission granted to reprint by edith kermit roosevelt syndicate suite n 824, 800 fourth st, s.w, washington 24, d.c] the read

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

gs though in a human way. it is the force in them which makes them strive to become more and more divine. thinking in this way, one can say with empedocles: when, set free from the body, released you rise to the ether, you become divine, an immortal, escaped from the power of death.38 34 christianity as mystical fact looking at human life from this perspective, the prospect of initiation into the magic circle of the eternal becomes a real possibility. forces that would not unfold under purely natural conditions of life must certainly be present in human beings, and if they remain untapped their life will pass away unfructified. it was the role of the mysteries, as it was the task set for themselves by the greek philosophers, to release those forces and thereby to make humanity akin to the

o life within oneself is done to increase the existential value of the world and emphatically not to turn oneself into an inessential onlooker at things, one who merely images in cognitive life an objective order that is wholly independent of the mind. one s power of knowledge is a higher creative force in nature. what flashes like spiritual lightning within one is a divinity, hitherto subdued by magic spells; without one s act of cognition, the god would lie fallow and have to await another deliverer. hence human personality has a living meaning not just for itself and in itself, but for the world. from the mystery point of view, life far transcends the limits of individual existence, making intelligible that glimpse of the eternal conveyed by the verses of pindar: the mysteries and pre-s

ave its fleece to king aeetes. he caused it to be hung up in a grove and guarded by a terrible myth and mysteriosophy 75 dragon. it was the greek hero jason, in company with the other heroes heracles, theseus, orpheus, and so on, who undertook to fetch the fleece from colchis. aeetes laid upon jason severe conditions for the attainment of the fleece; but medea, the king s daughter, was skilled in magic and came to his aid. he harnessed two fire-breathing bulls and ploughed a field, sowing it with dragon s teeth. when these sprang up into armed men, on medea s advice he threw a stone amongst them, whereupon they turned and killed one another. it is by medea s magic that jason lulls the dragon to sleep and so wins the fleece. he then returns with it to greece, taking medea as his wife. the k

us, something lost since the time of the beginning, and which can be recovered only by the overcoming of terrible powers; such is the situation with regard to the eternal in the human soul. the eternal belongs to human beings, yet we find ourselves divided from it by our own lower nature, and we can attain to it only when we conquer and lull to sleep our lower self. that is made possible when the magic power of our own consciousness (medea) comes to our aid. medea becomes for jason what diotima was for socrates when she instructed him in the mysteries of love. humanity s own wisdom possesses the magic power of conquering 76 christianity as mystical fact the transitory and attaining to divinity. from our lower nature, on the other hand, only a debased humanity the armed men can spring; this

an have the effect of degrading human beings still deeper into animality. odysseus has to master it. he is then able to myth and mysteriosophy 81 descend into the underworld, becoming a mystes. the dangers to which he is subsequently exposed are those that beset initiates in their progress from the lower to the higher stages; he passes the sirens, who lure travelers to their death by means of the magic sweetness of their songs; they are images of the lower imagination, the first objects of pursuit by those who have freed themselves from the limits of the senses. odysseus grasps the spirit in its free creative activity, but he is not yet an initiate he is still chasing illusions, from whose power he must break loose. odysseus has to accomplish the passage between scylla and charybdis the no

SYMBOLISM

hes you to view these words with their symbolic meanings, rather than their normal meanings. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring

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

the loss of atlantis, because they feel that these were. that the few survivors that left were among the great people who helped found the free. what you would call the precursors of illuminism. hp: one more quick question, if i may. gs: go ahead. hp: and i wanted to ask you if you have any reason to believe that people, men and/or women at the top of the pyramid, so to speak, practice a kind of magic where they are kind of skipping through time, in other words. sv (excited crosstalk) oh! oh! yes! oh, without even being at the top. oh, yes! hp..their body leaving, their soul or spirit leaving one body and coming and being born into another one, and therefore, you know, living through time. sv (excited crosstalk) oh yeah! yeah! oh, yes! yes, all the time. in fact, see, now this, now i didn

TECHNICIANS GUIDE TO THE LEFT HAND PATH

e time, same place. sv: goodbye [end of broadcais the technicians guide to the left hand path by raensept being an exposition of the transformation of consciousness through the path of resistance, its techniques, psychology, philosophy and metaphysical basis of the antinomian path of spiritual dissent the occult institute of technology preface from specifics towards the general this book is about magic. it explains in meticulous detail the techniques and strategies that can be used to create a personal transformation of consciousness (this is the greatest of all magic. given this particular approach (magic being related to shifts in consciousness and perception, this book is not about psychology- although that plays an important aspect within this text. it is also not a book of magical inc

gical theory whose purpose is to aid he or she in creating their very own spiritual independence. the platen and model used here is resonance. this platen will be discussed in greater detail, and its individual parts shown to be a practical magical formula for changing oneself. also it is a formula for changing the external world in which that above mentioned self lives within. when talking about magic we are really talking about non-scientific (although there can be some overlap) methods to create changes within two very clear cut human environments. the first of these is the world of your own thought, emotions and understanding- your personal inner world. the second of these is the world outside of your own thought, emotions and understanding. it is the world of physical proportion and o

personal inner world. the second of these is the world outside of your own thought, emotions and understanding. it is the world of physical proportion and of physical items and the laws of physics that govern them. often times these two worlds are called the subjective and the objective. each can have an influence upon the other, and it is this dynamic sharing of influence that permits the use of magic. please think of that previous sentence and consider it. changes within these two worlds occur when you defeat the resistance that is formed when one desires something from one or the other of these worlds. resistance is what stands between you and your stated goal or change. the form of resistance that i will primarily treat here is that which involves spiritual change. it is upon this spir

ume details those lines of thought that specifically affect the antinomian nature of the left hand path (lhp. in the sense of transformation, this book is an alchemical text influenced by the symbolism found within the element of salt. salt is the antinomian element, it purifies and preserves, it destroys and makes noxious, it is found in both water and earth- it is often an element of protective magic. most important of all, it is the element that represents the inscripting of transformative knowledge through the principle of resistance. there is a mystery connected to the human being, a mystery so dark and deep that we have spent our entire known heritage daring to ask questions of ourselves. our very ability to ask these questions is the first clue towards unlocking the mysteries that s

from these principles/ideas are historically annotated.they are documented within the various magical papyri, amulets, legends, and myths that have survived over through time. the following extract from don webb s book the seven faces of darkness gives an indication of the time line involved and the nature of these influences each brought. from pages 23-26 the egyptian god set (god of initiation, magic, the future and the principle of isolate intelligence..rlw) went through periods of immense popularity alternating with total denunciation. set in the predynastic and archaic periods was an essentially positive deity introduced from the east as a god of the extension of existence. he is therefore god of expanding borders and radical changes of being, particularly birth, circumcision/initiati

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

heir astonishing plan to control and manipulate. you can crack the illuminati code. they have their own hidden language codex magica is awesome in its scope and revelations. it contains over 1,000 actual photographs and illustrations. you'll see with your own eyes the world's leading politicians and celebrities including america's richest and most powerful caught in the act as they perform occult magic. once you understand their covert signals and coded picture messages, your world will never be the same. destiny will be made manifest. you will know the truth and everything will become clear. texe marrs is author of over 37 books, including the #1 bestseller dark secrets of the new age and circle of intrigue: the hidden inner circle of the global illuminati conspiracy. a retired career u.s

lime mysteries of the illuminati's 241 double-headed eagle 1 3 the riddle of the great seal of the united states, and the all-seeing eye 265 of the serpent of wisdom 14 "silence, slaves, or we'll cur your throat from ear to ear' 285 15 up to their necks in mischief 295 16 hand on heart sign of devotion to the chiefs 307 17 triangles up, triangles down, triangles, triangles all around 327 18 black magic, masonic witchcraft, and triangle powers 361 19 part devil, part angel 393 20 the merovingian dynasty, the priory of sion, and the spear of longinus 405 21 magical signs of the jewish cabala the six-pointed star, babylonian 419 witchcraft, and the hollywood perdition of jerry seinfeld and associates 22 scorched by the sun solar signs, circles, and serpents 459 23 "i fell in to a burning ring

y man and woman is a star" 537 27 lightning fall from heaven 557 28 blood red red stars, clenched fists, hammers and sickles, 563 and other signs and symbols of communist intrigue footnotes and references 589 index 599 more resources for you 621 about the author, texe marrs 623 introduction the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely mine, i'll have and bind you. the devil, faust play by goethe (1749-1832) they're everywhere. cleverly disguised. on tv, imbedded in magazines, and lurking in powerful advertising. sometimes they're subtle or subliminal, other times direct, provocative, and mind-bending in effect. strange symbols, signs, charms, talismans, and handshakes that program and control ou

is problematic sign, i therefore explain the difference in types of hand signs and discuss the ongoing controversy in an attempt to clear up some of the confusion. readers may just find the clarifying information presented here revealing, to say the least. all in all you will view in codex magica over 1,000 photos and illustrations documenting illuminists, satanists, and other elitists practicing magic. even if the skeptics and naysayers were able to explain away a few of these proofs, the remainder would be sufficient aplenty to prove the thesis of this book. that, indeed, a massive conspiratorial network of occult magicians exists today and has existed throughout human history. from the perspective of the occult researcher and investigator, the key to understanding the precarious world w

financial institutions and corporations, have the psychopathic "talent" of looking the the megalomania and rage of the psychopaths 27 citizenry square in the face and insisting that "two plus two do not make four" being deceivers and practitioners of the craft (witchcraft, the psychopaths who lead the inner circle of the illuminati are more than capable of standing before the cameras and working magic and occult ritual right before our very eyes, pretending all the while they are simply acting normal as usual. it has been said that if one really wants to hide a great secret, he should conceal it in plain sight. well, this maxim certainly applies to the disordered, but somehow illogical, behavior of the men of the illuminati. it is not rational to do what these men do in public, in plain s

THE BLACK LODGE

e considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain plane they definitely "exist; and are interwoven with the very structure of our existence as egos. the four great princes of the damoniac world, described by "abraham the jew" in the sacred magic of abramelin the mage exist, not only in the qliphoth but in ourselves; they make part of the forces that compose the structure of our brains. it would be extremely difficult to define here what faculties they especially stimulate or fight in us, for this depends on the plane where we try to consider their influence. let us merely assert tht they act as demons when they interfere with our in

ns of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. thus it is said that a

THE BOOK OF PLEASURE

d initiatory pursuits. this edition is not to be sold or spread further than to initiates of toph. in my own foundations of what became luciferian witchcraft, the gnosis of chaos and of order may be found in the art and writings of austin osman spare. zos vel thanatos, his name within the witch cult according to kenneth grant presents the significance spare had on formulating a modern approach to magic and dream control. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the tor

truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract without asking;

ose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting

healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain

eedingly amiable: where is the necessity of other means? like the drink to the drunkard everything should be sacrificed for it. this self-love is now declared by me the means of evolving millions of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. 42 43 44 the complete ritual and doctrine of magic ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification18, nor ritual or ceremony. his very existence symbolising all that is necessary to perf

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of choosing to learn how to use your gifts. this book was never designed to teach you that. blood, sex and ritual initiation there are enough dangers in just growing up in the world today. your choice of religion should not add to the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sor

ad e. steiger 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 xx introduction chapter 1 afterlife mysteries humankind s obsession with the unknown and the unexplained begins with the greatest question of all: do humans survive physical death? and if so, are they born again? the mystery of what lies on the other side of death has given birth to humankind s magic, mysticisms, religions, and all the diverse creatures of light and darkness that populate the mysterious regions in between. 1 chapter exploration how the major religions view the afterlife buddhism christianity hinduism islam judaism ancient egypt and the afterlife egyptian book of the dead osiris: death and resurrection pyramid texts individual human experience with death and the afterlife

in heaven. they [the egyptians] believed that they would inherit eternal life, just as he had done. the ancient myths proclaim that osiris first received renown as a peaceful leader of a higher culture in the eastern delta, then as a powerful ruler over all the delta, a veritable god of the nile and its vegetation, growth, life, and culture. he was the husband of isis, goddess of enchantment and magic; father of the great war god horus; and finally conqueror of northern upper egypt with his principal city at abydos. it was then that he came into conflict with set, who killed and dismembered him. the dark mists of death didn t 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 18 afterlife mysteries in ancient egypt, dead people s bodies were prepared

afterlife mysteries in ancient egypt, dead people s bodies were prepared for mummification. it was believed they would go to an afterlife (ap/wide world photos) the pyramid texts were the oldest extant funerary literature in the world, dating back to as early as the fourth millennium b.c.e. eliminate osiris. quite the opposite, in fact, for isis, incarnation of the divine mother goddess, used her magic to put him back together. osiris rose from the dead and became for all of his followers a god of resurrection. the cult of osiris was established at abydos, where he became known as the lord of the death or lord of the west, referring to his mastery over all those who had traveled west into the sunset of death. the theology of osiris, which promised resurrection, soon overshadowed that of th

al knowledge; the fourth, astrology; the fifth, hymns in honor of the gods and a guide for the proper behavior of royalty; the sixth, medical commentary. legend has it that these sacred texts contain all the accumulated wisdom of ancient egypt, going back in an unbroken tradition to the very earliest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was said to have been adam s grandson, who built the great pyramids of egypt; or an egyptian magician who lived three generations after moses; or a magus from babylonia who instructed pythagoras. the hermetic text decrees against transmigration, the belief that the souls of humans may enter into animals: divine law preserves the human soul from such infamy. m delving

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

euu s subject content, its appropriateness, and format; steiger advised on the content s organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter s concept in a few brief sentences. then the chapter exploration provides a

empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sor

that local weather bureau records showed no lightning in st. petersburg on the night reeser met her bizarre death. krogman remarked that he had never seen a skull so shrunken or a body so completely consumed by heat. such evidence was contrary to normal experience, and he regarded it as the most amazing thing he had ever seen. if he were living in the middle ages, he mused, he would suspect black magic. spontaneous human combustion seems to strike without warning and without leaving a clue. it seems to occur primarily among the elderly and among women, but there is no standard rule for these grim cases of preternatural combustibility. nearly every theory, such as that those who imbibe heavily might be more susceptible to the burning death, has been disproved and rejected. at this time, no

flesh, whatsoever thy soul lusteth after only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. thou shalt not eat [blood; thou shalt pourest it upon the earth as water. similar warnings against the ingesting of blood for religious or health reasons were soon a part of the teachings of all major faiths and cultures. but while culture, magic, and religion had amassed thousands of years of prohibitions concerning the shedding of blood, what could be more repulsive to the human psyche than the hybrid half-human, half-animal monsters bite the throats and drink the blood of men, women, and children? vampires rose from their dank graves by night to sustain their spark of life through the drinking of blood. werewolves devoured the fle

soning. contrary to the legend popularized by hollywood horror films, one does not undergo a painful transformation into a wolf after being bitten or scratched by a werewolf. according to the ancient traditions, those who became werewolves were generally of two types: 1) powerhungry sorcerers who deliberately sought the ability to shapeshift into the form of a wolf through an application of black magic so that they might more effectively rob or attack their victims. those who became werewolves through incantations, potions, or spells took evil delight in their savage strength and their ability to strike fear into the hearts of all those whom they encountered. 2) innocent men or women who ran afoul of a sorcerer who had vengefully placed a curse of lupine transformation upon them. those inn

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

umbers while images are denoted by italics. a abgar (king of edessa, 1:237 abominable snowman. see yeti abramelin magick, 2:49 51 abyssinia, alleged location of ark of the covenant, 2:203 ace (one. see one, symbolism of acrophobtiunusual and unexplained (geuu) presents comprehensive and objective information on unexplained mysteries, paranormal abilities, supernatural events, religious phenomena, magic, ufos, and myths that have evolved into cultural realities. this extensive three-volume work is a valuable tool providing users the opportunity to evaluate the many claims and counterclaims regarding the mysterious and unknown. many of these claims have been brought to the forefront from television, motion pictures, radio talk shows, best-selling books, and the internet. there has been a con

u fs subject content, its appropriateness, and format; steiger advised on the content fs organization before he became the author of geuu. format the gale encyclopedia of the unusual and unexplained consists of fourteen broad-subject chapters covering a wide range of high-interest topics: afterlife mysteries; mediums and mystics; religious phenomena; mystery religions and cults; secret societies; magic and sorcery; prophecy and divination; objects of mystery and power; places of mystery and power; ghosts and phantoms; mysterious creatures; mysteries of the mind; superstitions, strange customs, taboos, and urban legends; and invaders from outer space. each chapter begins with an overview that summarizes the chapter fs concept in a few brief sentences. then the chapter exploration provides a

empire in 395 c.e, and in 525 the council of oxia prohibited christians from consulting sorcerers, diviners, or any kind of seer. a canon passed by the council of constantinople in 625 prescribed excommunication for a period of six years for anyone found practicing divination or who consulted with a diviner. although the church had issued many canons warning against the practice of witchcraft or magic, little action was taken against those learned men who experimented with alchemy or those common folk who practiced the old ways of witchcraft. in 906 c.e, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and witchcraft, so he issued his de ecclesiaticis disciplinis to condemn as heretical any belief in witchcraft or the power of sor

bell, an object of conspiracy thinking. h american atheist, may 1998 [online] http/ www.americanatheist.org/supplement/conspiracy. html. lomas, robert, and christopher knight. the hiram key: pharaohs, freemasons, and the discovery of the secret scrolls of jesus. boston: element books, 1999. macoy, robert. a dictionary of freemasonry. new york: gramercy books, 2000. seligmann, kurt. the history of magic. new york: pantheon books, 1948. the garduna the origins of the garduna begin in a legend not dissimilar from that of el cid (c. 1043.1099, the heroic knight 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 12 secret societies by1897, the masons had about 750,000 members. who defended northern spain from the invading moors in the eleventh century, and

ual of sacrifice. wilson advanced on the leopard man, and the robed murderer snarled at him as if he were truly a big cat. when he came at him with the two-pronged claw, wilson shot him in the chest. with wilson fs act of courage, the natives of the region had been provided with proof that the leopard men were not supernatural beings that could not be stopped. the members of the cult did not have magic that could make them impervious to bullets. they were, after all, men of flesh and blood.savage, bestial, and vicious.but men, nonetheless. once word had spread that the district officer had killed one of the leopard men, witnesses began to come forward in great numbers with clues to the identity of cult members and the possible location of a secret jungle shrine. the shrine itself was disco

THE GOD OF THE WITCHES

m of a royal child the bad fairy, whether naturally malevolent ormerely temporarily offended, gives evil gifts or enchants the unfortunate infant, and is thus indistinguishablefrom the witch. the traditional costume of the fairy godmother is precisely similar to that of the witch, both the god of the witcheschapter ii. the worshippers15women carry sticks-a wand or a crutch-with which they perform magic, both can turn human beings intoanimals, both can appear or disappear at will. in short, the real difference is that the one is a dainty old ladyand the other is a dirty old woman.if then the fairy godmother and the witch are so closely identical, the question of fairies becomes important.the real difficulty in understanding the matter at the present day is due to the iron-bound prejudice of

ttle people on whom were fathered all the folktales2424horrible, pretty or comic2424which were current. from this medley shakespeare drew his inspirationwith far-reaching results.the theory that the fairies began as the neolithic folk is supported by the irish tradition of thetuatha-da-danann, who are the same as the english and continental fairy-folk. they were "greatnecromancers, skilled in all magic, and excellent in all arts as builders, poets and musicians.[18] they werealso great horse-breeders, stabling their horses in caves in the hills. when the milesians, who seem to have the god of the witcheschapter ii. the worshippers19been the people of the bronze-age, invaded ireland they endeavoured to exterminate the tuatha, but bydegrees the two races learned to live peaceably side by sid

eventeenthcenturies, and to describe them the christian recorders ransacked their vocabularies for invectives andabusive epithets. the favourite adjectives to apply to witches and their doings were: hellish, diabolical,devilish, infernal, abominable, horrible. a fine bloodcurdling effect can be built up by a judicious use of suchepithets, especially when accompanied by capital letters. thus black magic has a more sinister appearancethan the same words written in ordinary characters; a hellish altar raised on infernal columns or a rampanthag attending a diabolical sacrament sound more wicked than if the description were couched in moremoderate language. in the same way the chief or grandmaster was more horror-striking and awful whencalled satan, the foul fiend, the enemy of salvation, the p

is still a task of some difficulty.there were large numbers of adherents of the old faith who were never brought before the inquisitors, for itseems that to a great extent the persecution was against the members of the covens, who were regarded asdevil-worshippers and enemies of christ, and were accused of practising hellish rites and of having dealingswith infernal powers. no matter whether the magic was used for good only, if an accused person belonged toa coven the doom was certain. this explanation accounts for the numerous cases of men and women of goodand kindly lives, whose so-called witchcraft was practised for the benefit of others, yet they wereremorselessly hunted down and put to death. joan of arc at one end of the series and the salem witches at theother died for their faith

red garter. the red garter figures also in one of croker's stories of irish fairies,[21 "the cluricane showedtom where the crock of gold was buried under a big boliaun (ragwort. tom tied his red garter round it torecognise it again, while he went to fetch his spade. on his return he found every boliaun in the field had ared garter tied to it. here the garter had obviously been used as a means of magic by a man who had no rightto do so and it was therefore entirely ineffectual.these are the modern examples, but in the sixteenth and seventeenth centuries the garter played a moresinister part. i have already quoted the account of the death of the man playfair, where cause and effect areclearly indicated, the punishment for treachery following hard on the betrayal. as it was a man of high ran

THE KEY TO THE MYSTERIES

ir rays. in a word, all ideas will change, and since on all sides a multitude of the elect cry in concert 'come, lord, come' why should you blame the men who throw themselves forward into that majestic future, and pride themselves on having foreseen it (j. de maistre "soirees de st. petersbourg) translator's note in the biographical and critical essay which mr. waite prefixes to his "mysteries of magic" he says "a word must be added of the method of this digest, which claims to be something more than translation and has been infinitely more laborious. i believe it to be in all respects faithful, and where it has been necessary or possible for it to be literal, there also it is invariably literal" we agree that it is either more or less than translation, and the following examples selected

r to itself the more sensitive natures; a circle of illusions is established, and a whole crowd of people is easily dragged away thereby. such is the history of strange apparitions and popular prodigies. thus are explained the miracles of the american mediums and the hysterics of table-turners, who reproduce in our own times the ecstasies of whirling dervishes. the sorcerers of lapland with their magic drums, and the conjurer medicine-men of savages arrive at similar results by similar proceedings; their gods or their devils have nothing to do with it. madmen and idiots are more sensitive to magnetism than people of sound minds; it should be easy to understand the reason of that: very little is required to turn completely the head of a drunken man, and one more easily acquires a disease wh

to pass completely through the body, and one may thus occasion a nervous revolution in his organism with the rapidity of lightning. magnetic passes only serve to direct the will of the magnetizer in confirming it by acts. they are signs and nothing more. the act of the will is expressed and not operated by these signs. 116 powdered charcoal absorbs and retains the astral light. this explains the magic mirror of dupotet. figures traced in charcoal appear luminous to a magnetized person, and take, for him, following the direction indicated by the will of the magnetizer, the most gracious or the most terrifying forms. the astral light, or rather the vital light, of the plastic medium, absorbed by the charcoal, becomes wholly negative; for this reason animals which are tormented by electricit

eletons turned over, convulsed, twisted, and they have said "here are men who have been buried alive" often this was not the case. these may always be waifs of death, men raised from the tomb, who, before they could abandon themselves altogether to the anguish of the threshold of eternity, were obliged to make a second attempt. a celebrated magnetist, baron dupotet, teaches in his secret book on "magic" that one can kill by magic as by electricity. there is nothing strange in this revelation for 123 anyone who is well acquainted with the analogies of nature. it is certain that in diluting beyond measure, or in coagulating suddenly, the plastic medium of a subject, it is possible to loose the body from the soul. it is sometimes sufficient to arouse a violent anger, or an overmastering fear

dinner; the man of mystery was about to accept, when, some one having just said that they were waiting for a qabalist, well known in the world of occult science by the publication of a book entitled "dogme et rituel de la haute magie" mr. home suddenly changed countenance, and said, stammering, and with a visible embarrassment, that he could not remain, and that the approach of this professor of magic caused him an incomparable terror. everything one could say to reassure him proved useless "i do not presume to judge the man" said he "i do not 129 assert that he is good or evil, i know nothing about it; but his atmosphere hurts me; near him i should feel myself, as it were, without force, even without life" after which explanation. mr. home hastened to salute and withdraw. this terror of

THE MAGICIAN S KABBALAH

further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azothoz 22 coven maleficia this work was chartered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation

meta-models can be viewed as a template, or perhaps (when utilised) as a filter, through which the infinite and eternal is limited within our own comprehension. the tree of life acts as a template capable of the following functions, listed as according to aleister crowley (a) a language fitted to describe certain classes of phenomena, and express certain classes of ideas. the eclectic approach of magic, and the transcendent experiences of mysticism demand a means of expression not found in language fixed in the apparent world about us. kabbalah, by providing a system both abstract and structural, can be used to provide a common ground of meaning in conceptual realms where even meaning is relative. an example might be found in the way kabbalah depicts the interaction of different worlds in

ion in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organising and correlating them. it is a commonly accepted fact that memory can be improved by collecting items of information in sets, and the tree enables one to do this in a similar fashion to the "magic room" memory trick, where a room is strongly visualised in the imagination, and when a list is to be remembered, the items in the list are mentally "placed" in the room, and so associated with "anchors" already held in memory. the unlikely juxtapositions so created (a chicken on the shopping list placed in the armchair, and a lettuce inside the goldfish bowl) assist the recall of the list. o

e sephirah hod (an interesting attribution in respect of the initiatory experiences associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth below the veil merge within malkuth. figure 3 illustrates the attribution of the lette

standing" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the fir

THE MARTINIST OPERATIVE GENERAL RITUAL

ual relationship for at least 24 hours prior to the operation. if the operator is a woman, she should never operate during the period of her menstrual "impurity. 3. place for the operation: a room used exclusively for study, meditation and prayer is ideally suited for this purpose. a description of this type of oratory can be found in specialized works on theurgy, practical kabbalah or ceremonial magic. generally, one should operate in a room psychically appropriate, but if such room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be well ventilated several hours in advance and its temperature kept between 64 to 68 degrees (f. in case where a dining room is used, it is necessary to close it for at least 12 ho

THE MIDDLE PILLAR

-billancoowthis new edition of israel regardie's tke middle adam forrest, isidora forrest, r a. gilbert, darcy kiintz, thm p, prof. sein 0 miadhachiin, and wiliiam stoltz. figure i: cover artfrom the second edition of the middle pillar (painting by marjo y paskaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earl

ices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques to the (then) new methcds and hypotheses of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thi

empt to correiate these magical techniques to the (then) new methcds and hypotheses of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psychotherapy is the his or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone t

ich captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowley published 1909 to 1914. this was the beginning of regardie's life-long interest magic and mysticism which changed the course of his whole life, he soon realized that art was not h s calling. in march of 1926 young regardie became a member of the washington college societas rosicmciana in america. a year or so later, crowley offered regardie a job as his secretary in paris. regardie took this as a opportunity to learn magic from an authority. in order to go to paris, regardie

ter attempting to repair crowley's a book called the legend regardie and crowley drifted apart though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response t

THE MOTHMAN PROPHECIES

er of wood. she said no one, not even the repairmen, had ever opened up her phone before. the wooden object looked like a piece of matchstick, sharpened at one end and lightly coated with a substance that looked like graphite. later i showed it to telephone engineers and they said they'd never seen anything like it before. i put it in a plastic box and stored it away. years later while visiting a magic store in new york (sleight of hand is one of my hobbies, i glanced at a display of practical jokes and discovered a cellophane package filled with similar sticks. cigarette loads! somehow an explosive cigarette load had gotten into that point pleasant telephone! who put it there, when, how, and why must remain mysteries. soon after my investigation, the woman's phone calls ceased. maybe i ex

rt in the philippines and the scene described to me in 1967 suddenly became a reality. a man dressed in the black garments of a priest came out of the crowd and sprang at the pope with a long black knife in his hands. fortunately, security guards wrestled him to the ground and the pontiff was unhurt. the would-be assassin was a bolivian painter named benjamin mendoza who allegedly practiced black magic and witchcraft. witnesses said that he had glassy eyes and seemed to be in some kind of trance during the attack. the entities had correctly described the general circumstances of the attempt, but their dates were all wrong, and it took place in the far east rather than the middle east (in january 1968, i received a phone call informing me that the reverend martin luther king would be murder

THE NECRONOMICON SIMON VERSION

and translated it. this book, according to the mythos, contains the formulae for evoking incredible things into visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. th

hilologie et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 history begins at sumer new york, 1959 kramer, s.n. mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo- assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 tales of the cthulhu mythos new york, 1973 at the mountains of madness new york

he dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 near eastern texts relating to the old testament princeton, 1958 pritchard, j. the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world of babylon new york, 1975 seligmann, k. magic, supernaturalism, and religion new york, 1968 oriental magic new york, 1973 shah, i. the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 reports of the magicians and astrologers of nineveh and babylon london, 1900 thom

ism, and religion new york, 1968 oriental magic new york, 1973 shah, i. the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 reports of the magicians and astrologers of nineveh and babylon london, 1900 thompson, r.c. semitic magic london, 1904 the devils and evil spirits of babylonia london, 1904 the testimony of the mad arab this is the testimony of all that i have seen, and all that i have learned, in those years that i have possessed the three seals of masshu. i have seen one thousand-and-one moons, and surely this is enough for the span of a man's life, though it is said the prophets lived much longer. i am weak

THE PATH OF KABBALAH

ri explains about reincarnation in his book shaar hagilgulim (the gate of reincarnations. he not only saw the entire picture of the cycle of correction of the souls, but also was given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is his desire for spirituality, his genuine desire. the study of the kabbalah is not meant for any magic or witchcraft; it is also not intended to turn one into a great rabbi, or a sage. its purpose is to promote one s spiritual development and attain the upper worlds, through hard labour. the consequences of one s efforts will be measured by his ability to dedicate his every ambition to bestowal upon the creator. when speaking of physical performance of mitzvot, it is important to mention that

THE ROSICRUCIAN MANIFESTOS

ting all contentious writings, but also be so willing and ready under the seal of secrecy to impart their secrets to others. every year the arabians and affricans do send one to another, inquiring one of another out of their arts, if happily they had found out some better things, or if experience had weakened their reasons. yearly there came something to light, whereby the mathematica, physic and magic (for in those are they of fez most skilful) were amended; as there is now adays in germany no want of learned men, magicians, cabalists, physicians, and philosophers, were there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitan

s god hath here and there incorporated them in the holy scriptures, the bible, so hath he imprinted them in all beasts. so that like as the mathematician and astronomer can long before see and know the eclipses which are to come, so we may verily foreknow and foresee the darkness of obscurations of the church, and how long they shall last. from the which characters or letters we have borrowed our magic writing, and have found out, and made, a new language for ourselves, in the which withal is expressed and declared the nature of all things. so that it is no wonder that we are not so eloquent in other languages, the which we know that they are altogether disagreeing to the language of our forefathers, adam and enoch, and were through the babylonical confusion wholly hidden. but we must also

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

ks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of truth and knowledge to those who worship the new-born god, like the magi of the east, with gold, and frankincense, and myrrh. above whose heptagonal cradle flashes the magic star lusanaher, that great star cor leonis, which heralds and directs our reverent pilgrimage. the star has arisen; let us like men drop the silly pretence of an ostrich-like self-delusion that the cindery asteroid still lights our way; let us rather apply our mental spectroscope to the analysis of its rays. there shall we perchance discover the blending of all opposites in one harmonious li

e lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested slopes of olympus, and over the shining sun-scorched sands of ammon, tawny and silken as the crouching form of some colossal lion, to the cool groves of eleusis child-like dreaming in the bosom of silvery attica by the blue agean sea. yet those who

er veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desire, and like a manad maddened; equal fire leapt in his veins; locked close for love they lie, the heart fs dumb word exprest without a sigh in the strong magic of a lover fs kiss *the tale of archais, vol. i, p. 11. these superb lines, like those of swinburne, are in reality a series of brilliant lyrical illustrations depicting the story in measures of divine song. more we find in this same poem, and in others also; the following fine sonnet entitled gthe summit of the amorous mountain, h is distinctly swinburnian; i give it in its entirety: to lov

e who inflicts it becomes executioner and is the real criminal, who is wholly inexcusable, and himself alone deserving of eternal punishment. any being who is tortured above measure, enlarged by an infinitude of suffering, would become god, and this is what the ancients represented in the myth of prometheus, immortalized by the devouring vulture, and destined to dethrone jupiter .the mysteries of magic, p. 120. such is the power of love, undaunted, infuriated in the cause of freedom, justice, and truth. charicles plunges into the waves of destiny, gand with his strenuous hands the emerald water gripped. h onward he swims striving against poseidon, god of the ocean, who heaps the sea foam against him, as he makes for the paphian isle to seek aid from the goddess of love; and in his blinding

day. ctill day dropped her blue pinions, and the night drew on, and sable clouds banked out the weary sun *the tale of archais, vol. i, p. 16. the whole course of events is now reversed, charicles a venomous adder, archais once again her own divine and glorious self. and this is how we find her the second time: it was a pinnacle of ivory whereon she stood, the loftiest of three fangs thrust up by magic, in the direst pangs of earth, when earth was yet a whirling cloud of fire and adamant, a ceaseless crowd of rushing atoms roaring into space, driven by demons from before the face *the tale of archais, vol. i, p. 17. so beautiful was she, that gthe sun forgot his chariot, nor would set h; and in this mystic hour, the marriage of day and night, she prayed fervently to aphrodite, fond goddess

THE TAROT OF C C ZAIN

shoulder of the spirit indicates the perpetual fecundation of matter, as symbolized by the cloak, by spirit. this ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause of all movements and life. the black magician- arcanum xv. in divination, arcanum xv may be read as fatality or black magic. arcanum xv is figured by typhon, genius of evil, standing triumphantly over the ruins of a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature

THE WITCH CULT OF ZOS VEL THANATOS

ons. it is also possible to connect with pre-human embodiments through such elementals. atavisms exist in the deepest recesses of the mind and often are characterized as half beast, half man. such creatures do not emerge spontaneously; however can be invoked through several methods of automatic "shamanism" and focus pathworkings. an article by kenneth grant published in cavendish's "man, myth and magic" further delves into examples of aos and his magickial abilities "spare's 'formula of atavistic resurgence' was based on the use of symbolic pictures, which gave a visible form to various atavistic urges and desires deep within the mind. he claimed that he had only to visualize one of these pictures for the atavistic impulse to surge up. an example which he gave was an occasion when he neede

ael ford 2001 confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, w

easure sigils may be constructed through several methods as the following; 1. letter manipulations, from arabic, greek or otherwise. 2. paintings and other abstractions of sight through art. 3. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as exterior while begi

re as effective as carroll s and sherwin s, considering a slightly darker approach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to un

THE BOOK OF GATES

e procession which marches in front of the boat consists of- 1. six bearded male figures, standing upright, who hold in their hands the ends of a rod, or rope, which is bent in the shape of a bow over their heads; these are described as "those who are over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. click to view the spearmen. aai. shesshes and apep. rod, or rope, over their heads like the four apes and the six male figures; they are described as "those who work magic by means of knots for ra" 4. three male figures, each holding a harpoon in p. 242 his

THE GOD SET

ative cultures- the roots of the nile may hold keys to egyptian thought that mute stones do not. archaic egypt: set generally occupies a secondary role to his enemy horus, champion of the people of the north (except in the 2nd dynasty when one pharaoh took a "set" name rather than a horus name) set is intimately connected with teaching astronomy,the methods of agriculture, medicine, and above all magic. he is said to have opened the mouth of the other gods, and is the patron of the sem ritual. his cult titles include "great of magic" and "eternal. there is indeed evidence that set is set apart from other gods to die (bonnet's commentaries on the pyramid texts. the astronomical cult, which placed the afterlife in the region of the northern heavens- particularly in and around the constellati

yramid's design- although outwardly a solar monument he had a hole bored through the stones aligned with the position of alpha draconis (a star in the great bear called thuban "the subtle one" a set cult title) just in case that was where his ka was heading. during the next few dynasties (4- 17, set is generally ignored. his functions are absorbed into other gods. thoth picks up the attributes of magic, osiris picks up the attributes of mysterious time djet as opposed to exoteric time neheh. set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his

agician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened the mouth of this ancient god, and the articulation of the principle of isolate intelligence is available to us tod ithe secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter one the manifes

THE SECRET RITUALS OF THE OTO

study, yet there is but one ancient organization of genuine mystics which shows to the seeker after truth a royal road to discover the lost mysteries of antiquity and to the unveiling of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these

nce is of particular significance, for it must be remembered that reuss s 1917 manifesto gave the o.t.o. the alternative title of hermetic brotherhood of light. such statements as that of mr. grant are, of course interesting but they do seem to be inherently improbable it is most unlikely, for example, that either bulwer-lytton or eliphas l vi were either advocates or practitioners of the type of magic particularly associated with the o.t.o. and the historian of occultism is regretfully forced to look upon them as being unsubstantiated. the real origins of the o.t.o. seem to lie in eighteenth- and nineteenth-century occult templarism. until towards the middle of the eighteenth century few people seem to have displayed any great interest in the original order of the temple, the knights temp

rerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious figure who may have been portuguese by nationality. it has been suggested that de pasqually was of jewish origin, but there is no hard evidence of this and it is clear that, nominally at least, he was a catholic, for there is a surviving record of his son s baptism. nevertheless, he had undoubtedly been deeply inf

by nationality. it has been suggested that de pasqually was of jewish origin, but there is no hard evidence of this and it is clear that, nominally at least, he was a catholic, for there is a surviving record of his son s baptism. nevertheless, he had undoubtedly been deeply influenced by a somewhat debased variety of jewish mysticism, for he was a devotee of the degenerate version of qabalistic magic presented in such works as the key of solomon and the sepher ratziel. the order of elect cohens was founded at bordeaux in 1760 six years earlier de pasqually had unsuccessfully attempted to found an organization called the scottish judges which may well have been a first attempt to establish a magical/masonic link-up and quickly acquired a surprisingly large number of initiates. the members

ter priest, grand architect and grand elect of zerubbabel, the last mentioned degree sometimes being known as knight of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by the use of

TRUE HISTORY OF WITCHCRAFT

`satanists' but rather that of the christian church, and the government. a true history of witchcraft get any book for free on: www.abika.com 7 what, then, are we to make of modern wicca? it must, of course, be observed as an aside that in a sense witchcraft or "wisecraft" has, indeed, been with us from the dawn of time, not as a coherent religion or set of practices and beliefs, but as the folk magic and medicine that stretches back to early, possibly paleolithic tribal shamans on to modern china's socalled "barefoot doctors. in another sense, we can also say that ceremonial magick, as i have previously noted, has had a place in history for a very long time, and both these ancient systems of belief and practice have intermingled in the lore of modern wicca, as apologists are quick to cla

, introduction) the wiccan rituals i have seen do have much of crowley in them. yet, as we shall observe presently, the explanation that `crowley wrote the rituals for gardner' turns out to be somewhat in error. but it is on the right track. doreen valiente attempts to invoke crowley's alleged infirmity at the time of his acquaintance with gardner "it has been stated by francis king in his ritual magic in england that aleister crowley was paid by gerald gardner to write the rituals of gardner's new witch cult..now, gerald gardner never met aleister crowley until the very last years of the latter's life, when he was a feeble old man living at a private hotel in hastings, being kept alive by injections of drugs. if, therefore, crowley really invented these rituals in their entirety, they mus

's observation that before the church of satan began lavey was involved in an occult group which included, among others, underground film maker kenneth anger, a person well known in crowlean circles. of the rites of the church of satan, king states that..most of its teachings and magical techniques were somewhat vulgarized versions of those of aleister crowley's ordo templi orientis (man myth and magic, p 3204) to which we might add that, as with the oto, the rites of the church of satan are manifestly potent, but hardly criminal or murderous. lavey, like gardner and unlike crowley, appears to have "the common touch- perhaps rather more so than gardner. i determined to trace the wiccan rumor to its source. as we shall see, in the very year i "fell" into being a gnostic bishop, i also fell

wley "the wickedest man in the world" by some accounts, and from crowley's organization, the ordo templi orientis. why gardner chose to do this is speculative, but i've got some idea. but, i'm getting ahead of myself. while turner showed me a blasphemous cross shaped from the body of two nude women (created for the 18th century infamous "hellfire clubs" in england and depicted in the man myth and magic encyclopedia;i bought it, of course) and a statue of beelzebub from the dusty garderian archives, a thought occurred to me" you know" i suggested "if you ever, in all this stuff, happen across a copy of the book of shadows in the handwriting of aleister crowley, it would be of considerable historical value" i understated the case. it would be like finding the book of mormon in joseph smith's

ner to begin his own chapter of the o.t.o, and to initiate members into the o.t.o. in the document, furthermore, gardner is referred to as "prince of jerusalem" that is, he is acknowledged to be a fourth degree perfect initiate in the order. this, needless to say would usually imply years of dedicated training. though gardner had claimed fourth degree o.t.o. status as early as publication of high magic's aid,(and claimed even higher status in one edition) this runs somewhat contrary to both generally held wiccan and contemporary o.t.o. orthodox understandings that the o.t.o. was then fallow in england. at the time the document was written, most maintained, gardner could have known crowley for only a brief period, and was not himself deeply involved in the o.t.o. the document is undated but

TURNER ROBERT ARBETEL OF MAGICK

nner order revoked wicca's charter in 1986,placing it in my hands. since i hold it in trust for the oto, perhaps wicca has, in symbolic form, returned home at last. it remains for the wiccans to, literally (since the charter hangs in my temple space, to read the handwriting on the wall" witchcraft always has a hard time, until it becomes established and changes its name- charles fd s'm'hw' of the magic of the ancients, the greatest studie of wisdom. in all things, ask counsel of the lord; and do not thou think, speak, or do any thing, wherein god is not thy counsellor. proverbs 11. he that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter. arbatel of magick translated by robert turner, 1655 converted to acrobat format by benjamin rowe augus

arate essence is. but the man that is ignorant of magick, is carried to and fro, as it were in war with his affections; he knoweth not when they issue out of his own minde, or are impressed by the assisting essence; and he knoweth not how to overthrow the counsels of his enemies by the word of god, or to keep himself from the snares and deceits of the tempter. aphorism 45. the greatest precept of magic is, to know what every man ought to receive for his use from the assisting spirit, and what to refuse: which he may learn of the psalmist, saying, wherewith shall a yong man cleanse his way? in keeping thy word, oh lord. to keep the word of god, so that the evil one snatch it not out of the heart, is the chiefest precept of wisdom. it is lawful to admit of, and exercise other suggestions whi

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

noc faceret. proc s, i, 291. 1 preceptor respondit ei quod oportebat eum abnegare, quia juraverat obedire pr ceptis suis; et testis abnegavit ore, sicut dixit, et non corde; et hoc fecit cum magno dolore, et voluisset, sicut dixit, tunc fuisse extra in libertate sua cum uno solo brachio, quia faciebat contra conscientiam suam. 2 adjiciens se cum magna cordis amaritudine hoc fecisse, et quod tunc magic voluisset habuisse crura fracta, quam facere pr dicta, et fuit per aliquod spatium, sicut dixit, reluctans priusquam hoc faceret. pr ces, i, 307. generative powers 189 articles of accusation, one of the ceremonies of initiation required the novice to kiss the receiver on the mouth, on the anus, or the end of the spine, on the navel, and on the virga virilis.1 the last is not mentioned in the

TYSON DONALD NEW MILLENNIUM MAGIC

decade made it desirable to produce a completely revised and updated edition. a number of minor errors in the original text have been corrected. some of the more difficult passages that provoked inquiries from readers over the years have been expanded and clarified. readers of the present edition will find it much easier to understand and simpler to use. the differences between the new millennium magic system and the system of the golden dawn, which forms the basis for most of the magical currents in the modern west, have been explicitly stated to avoid any confusion between the two. wherever the ritual techniques of the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some ba

and the system of the golden dawn, which forms the basis for most of the magical currents in the modern west, have been explicitly stated to avoid any confusion between the two. wherever the ritual techniques of the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will be eager to broaden their understanding of ritual techniques. this work should prove most useful when it is studied in conjunction with more conservative books on magic that adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical so

n. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic i

techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic is an attempt to understand the essential principles of magic through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and sets forth the symbolic building blocks of the art, which function in a way that is similar to the rules of grammar in creative writing. where specific techniques in the golden dawn system appear to conflict with the internal logic of this universal gramma

through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and sets forth the symbolic building blocks of the art, which function in a way that is similar to the rules of grammar in creative writing. where specific techniques in the golden dawn system appear to conflict with the internal logic of this universal grammar of magic, these discrep- ancies have been pointed out and examined. this work provides a fundamental guide to all magical systems that allows the reader to determine when specific practices make sense and when they are non- sense. the book can also be used as a template in the construction of unique, per- sonal systems of magic designed to be harmonious with idiosyncratic sets of beliefs. as far as p

TYSON DONALD SOUL FLIGHT

guess-a nice round number meant to signify, in the biblical sense, a very long time. whlen the first tribes started to gather in caves and chant songs of the hunt, there were shamans to lead them in their chants. when hunters were brought back to the cave dead or dying, shamans presided over their burials or called upon spirits to heal them. shamanism is older than religion, perhaps as ancient as magic itself. there has never been a ti nesi nce the human race discovered fire that shamans have not practiced their arts somlewhere on this planet. each developing culture has had its own form of shamanism, unique in its details, but certain practices are common to all shamans around the world. among these is the power to control spirits, to communicate with the dead, to heal the sick, to forese

wer lies in tracing what became of the role in society that had been filled by male shamans. it is apparent that their functions of intermediaries with the spirit world and healers of the sick were assumed, respectively, by priests and physicians- and neither profession was open to women in medieval europe. to be a healer, a woman had to become a witch. to converse with the spirit realms and work magic, a woman had to become a witch. or, at least, women who healed and made charms were understood to be witches by the general population, and may have considered themselves to be witches also. 12. scot, discoverie of witchcraft, bk. i, chap. 4, p. 6. chapter two: witches' flying ointment 19 how many witches were there? it is impossible to know how extensive the practice of witchcraft was in eu

here were indeed witches-men and wornen living alone or in family groups in villages and towns, offering such services as the healing of disease, fortunetelling, protection from evil spirits, communications with 13. robbins, encyclopedia of witchcraft, 180. 20 soul flight the dead, and the sale of charms for various purposes such as compelling love or finding treasure. they used a mixture of folk magic and folk medicine. whether such a person was known locally as a wise woman or a witch probably depended on how highly they were regarded in the community. until recent times, witch was a wholly pejorative term. the bible mandated a sentence of death for witches (exodus 22:18, so to accuse someone of being a witch was to condemn them to execution, particularly toward the close of the renaissa

ho incarnated as a mortal woman in order to aid human souls mired in ignorance to regain their divine birthright to dwell among the stars. witch's power of flight witchcraft is ancient in italy, and even in its pagan beginnings involved soul flight. the second-century roman writer lucius apuleius, in his novel the golden ass, described the flight of the witch pamphile, who smeared her body with a magic ointment and transformed herself into the form of an owl: and when midnight came, she led me softly into a high chamber and bid me look thorow the chink of a doore: where first i saw how shee put of all her garments, and took out of a certain coffer sundry kindes of boxes, of the which she opened one, and tempered the ointment therein with her fingers, and then rubbed her body therewith from

st she recovers her senses, she declares that she was on a journey, and may believe that the journey was taken in her physical body, although it is evident to the witness that this was not the case. the demonologist johann weyer, who was the pupil of cornelius agrippa, quotes giovanni battista porta (1535-1615) on this matter. porta recorded in the second book of his work magia naturalis (natural magic) how an elderly witch offered to give him an account of the things she experienced during her magical flight, which was effected by means of an ointment that she applied to her body. removing her clothing, she vigorously rubbed herself all over with some ointment, while we observed through cracks in the door. she collapsed under the force of the soporific juices and fell into a profound slee

TYSON DONALD THE MAGICAL WORKBOOK

hout the spiritual evolution of the human species. bibliography adamski, george. inside the space ships. new york: abelard-schuman, inc, 1955. agrippa, cornelius. three books of occult philosophy [1533. donald tyson (editor. translated from the latin by j. f. in 1651. st. paul, mn: llewellyn, 1993. alexander, michael (translator. the earliest english poems [1966. harmondsworth, uk: penguin, 197el magic: the yoga of the west although they differ in methods, magic and yoga share a common goal-to transform the individual's consciousness and life through an inner union with divine forces. donald tyson, a practicing magician as well as a prolific writer, designed this magical curriculum based on the premise that we learn best by doing rather than simply by reading and theorizing. the impetus fo

a of the west although they differ in methods, magic and yoga share a common goal-to transform the individual's consciousness and life through an inner union with divine forces. donald tyson, a practicing magician as well as a prolific writer, designed this magical curriculum based on the premise that we learn best by doing rather than simply by reading and theorizing. the impetus for engaging in magic is the desire for results-and this book gives the aspiring magician a clear path to that end. i'%e magician's workbook presents a progressive, integrated series of practical exercises in the western tradition, designed to create proficiency in the essentials of ritual magic quickly and effectively. these are exercises that do not merely teach-they transform. when regularly practiced, they wi

, canada) was drawn to science early in life by an intense fascination with astronomy. he began university seeking a science degree, but became disillusioned with the aridity and futility of a mechanistic view of the universe, and shifted his major to english. after graduating with honors he has pursued a writing career. now he devotes his life to the attainment of a complete gnosis of the art of magic in theory and practice. his purpose is to formulate an accessible system of personal training composed of east and west, past and present, that will help others discover the reason for their existence and the way to fulfill it. to write to the author ifyou wish to contact the author or would like more information about this book, please write to the author in care of llewellyn worldwide and

rantee that a specific location will continue to be maintained. please refer to the publisher's website for links to authors' websites and other sources. llewellyn publications a division of llewellyn worldwide, ltd. p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. www.llewellyn.com a printed in the united states of america on recycled paper other books by donald tyson enochian magic for begznners the messenger (fiction) new millennium magic ritual maw rune dice kit rune magzc scryingfor begirtners sexual alchemy tetragammaton the truth about ritual magic the truth about runes three boob of occult philosophy the tortuous serpent (fiction) for llewellyn's free full-color catalog, write to: new worlds c/o llewellyn worldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn

light .i89 exercise 37 cleansing prayer .214 exercise 38 cleansing a space .219 exercise 39 supreme invoking ktual of the pentagram .250 exercise 40 evoking into the triangle .276 prac icsech edule forty-week study guide .313 suggested reading .319 index .327 benefits of the exercises automatic the forty exercises in this book are designed to develop the practical skills necessary to work ritual magic in the western tradition. their value lies in the doing. they are not meant to be studied or analyzed, but repeatedly performed on a regular basis. when integrated into a daily routine of practice and done consistently over a period of months, the benefits they confer are automatic and universal. they strengthen the will, focus concentration, enhance creative visualization, and awaken the pe

TYSON DONALD THE POWER OF THE WORD

over the past two centuries have recorded observations and speculations about the name. the nineteenth- century french magician gerard encausse, better known by his pen name papus, devoted most of his influential work, the tarot of the bohemians, to unraveling its secrets. his countryman alphonse louis constant, who wrote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalyps

e apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined in detail in

he sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the tetragram. it is used in much the same way as the pentagram is employed in ceremonial magic for invoking and banishing the four elements. this technique will prove of immense value to occultists, both in their ritual work and as a mnemonic for the forms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying relationship between the banners and the zodiac signs. the fivefold names of jesus, ihshvh and ihvshh, which were creat

in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magicians alike. not only are they of great practical value in ritual magic, but they support the theory of an underlying connection between dee's hieroglyphic monad, his enochian diaries, and the biblical book of revelation. in addition to all this, methods are provided for vibrating upon the breath the twenty-four banners of tetragrammaton; for using a new technique called the commanding voice to implant instructions directly into the subconscious of others, bypas

same syrnbol, both designed to express the structure and parts of ihvh. the throne of god and the cosmic clock illustrate the strong link that exists between the vision of st. john, dee's hieroglyphic monad, and the enochian diaries, and unlock many of the secrets in these works. because the throne and clock are so important in understanding tetragrammaton, i have examined the system of enochian magic in considerable detail in chapter xvi. xvi tetragrammaton appendix a contains the corrected english text of all eighteen enochian keys and the key of the thirty aethers, with an accompanying analysis of the symbolism in the keys. this study shows the angels of the keys to possess the same apocalyptic nature as those described by st. john the divine in his biblical book of revelation. i have

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

ed and expannouncle setnakt sez- become evil and rule the world:1 don webb it's the silver anniversary of satanism. we see indulgence- albeit unconscious in all levels of our society, and we are beginning to see xeper manifest in the world. so it's time we took seriously the task of becoming evil to rule the world. 1. develop a strong memory. this will aid in a variety of lesser and greater black magic endeavors. in lesser black magic (lbm) we know that leadership comes from position (you're the foreman and everyone listens to you, charisma (you've got a forceful personality or looks, or knowledge (you're the one everyone consults. developing memory, which is largely a matter of practice, will open that third position. become group historian. you'll be surprised at the control you have by

roup historian. you'll be surprised at the control you have by simply remembering what was said, done, or what you read. as historian others will seek you to be sure you know their side of things, which provides a tremendous opportunity for manipulation. finally, when your memory/knowledge becomes accepted as an authority, you can manipulate the past for your own best interests. the greater black magic (gbm) uses of memory are beyond the scope of this essay. the accomplished magicians out there know what i mean- for the beginners, developing memory for gbm is like developing leg muscles for ballet. 2. develop a thick skin. don't get me wrong you can smite people on the other cheek all you want. effective revenge requires intelligence and information about your target. learn to let things b

es of this can be found in the extremism of rumania's last dictator or the fundamentalist pornography of the satanscare industry. whether or not you are a public satanist, it behooves you to know the facts and to dismantle (logically and gently) the propaganda of your friends, neighbors, and associates. as the remnants of the old aeon- this is to say, spiritual toxic waste- are cleared away, your magic will have progressively less resistance to overcome, and your personal safety will be enhanced. my nephew, the daimon egan, recommends the particularly useful satanism in america: how the devil got much more than his due for dismantling such hindrances. 6. recognize the possibility of immortality in seeming setbacks. many people along the path confuse magic with magical thinking. these peopl

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

in white light religions, you're supposed to pray first and then hope big g will send you things. in the left hand path, you must achieve your goals on your own. as you achieve them- as you become yourself- only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strat

e becomes herself and then she's ready for gbm. she invokes the vampire within her. if she accomplishes this carefully chosen goal, then the lord of darkness may dwell within her. the lady vampire in the movie? no, it wasn't an outside goal she fixated on. it was a touch from her future self. we are gods after all. don't look for omens- you only recognize them long afterwards. 3. personalize your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense

rd our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc. and much more powerful. but like tools, we pick up our moods and use them and put them away. since black magic requires a tremendous self awareness, it is not for psychotics or weak-willed individuals. we do not deny that unaware individuals may achieve great sorcery, but they will never achieve godhood. when you find those moments that you truly are, you have a glimpse of godhood. awareness first, then magic. 4. satanism has comon aspects with feminism. both insist on politics of the personal. both

h the pure black light of challenge. 7. learn how to use the external nervous system. we have an opportunity as black magicians which generations of our kind would've given up their familiars for. an electronic net of tv, fax machines, personal computers, telephones, radios cover the world as never before. this presents the black magician with a one-to-one and a one-to-many chance to exercise his magic. the personal computer (plus a modem and telephone) enables us to work one -on-one beyond spatial and temporal limits. new age buffoons are trying to get information from their "channels- we can exchange information instantly. if i'm designing a ritual involving a strobe light and i want to know what hz to set the light at, i can dial up a neurophysiologist black magician colleague. he'll te

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

el like it. i'll round out my column with a couple of remarks about the rite (in honour of the two eyebrows- ahem horns of the second beast. this rite may be done alone or by a group. if by a group, each participant must take part in each round of toasts- no passing! 1. prepare your chamber. the preparation of a sacred space sets up all the moods and expectations you want for self-exploration and magic. if you reuse a chamber often, the mere entering of it can put you in a state of communication with yourself and- perhaps- the unknown that lies beyond. for communication with the prince of darkness, the creator of isolate intelligence, the chamber should be dark, display his pentagram (the kaliyuga productions pentagram will do excellently if like uncle setnakt you can't paint your own, and

his toast you must examine you own life looking for objective achievements. this leads to self knowledge, one of the principle roots of personal immortality. an example would be "i drink to setnakt, who cast the runes into brimstone so that others may use them for the brilliance and glory of their desire and to his eternal glory" 7. drink a pledge to yourself of a deed to be done. herein lies the magic of this rite, through the great exaltation/invocation which you have just done, you've reached a state of changing that which is coming into being. by stating the deed you intend to accomplish, you are bringing to bear the very force you have invoked against the resistance of the world in the direction of your goal. this goal should be a real measurable goal that furthers your being. this is

an understanding that you've failed in your goal. this will teach about resistance, you may have to recast your oath or redouble your efforts. by meditating on this you will have learned about yourself and the universe. sometimes you will come to boast on accomplishments. you will begin to sense your becoming- to make real contact will your godhood. this will enable you to become mightier in your magic and achievement. if practiced regularly- say one a month at chosen midnights- not only will you throw off muddy subjectivity but you learn the path whereby that which is within your black heart may be brought forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths i

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

encourage the worship of yourself by others. now don't be a prig about it like ihvh- don't insist on no gods but me- etc. certainly don't be a jealous god, you can help others in their self deification. be sure you have a nice birthday party, that others have chance to praise you when you do well etc. then when you've created a little friend and fan club, begin to practice the simple lesser black magic of telling the story that people who do good things for you have good things happen to them (and the converse- eventually these people's unconscious greater black magic will make this a condition of the world. continue this practice at least until you can discover that some good has come your way because some one you do not know (directly) has been told you're a worthy individual by some one

case the irish potato famine and the temporary existence of an ice bridge. these stories will allow you to work upon yourself and the world from the same basis as the aforementioned magi, but it will keep you from losing yourself to any mythology not of your creation (or recreation. 8. create other beings. one of the signs of godhood is the ability to create other beings. look through traditional magic systems concerning such creations- whether the judaic golems or the tibetan tulpa- create an entity to accomplish a certain task and then return itself to you and offer itself up as sacrifice to your godhead. watch without otherwise interfering in this task is accomplished and when it is await the return of the created one. you'll discover that you can create self willed entities and eventua

that you have all the powers of a god, and will direct your creations toward the cause of human freedom rather than any short term purposes. and even then you will birth a few monsters. 9. after you've become aware of your godhood announce it to all the worlds within and without. perform a ritual after your fashion in which the message is "i abrogate all rituals except those i create. there is no magic done in any galaxy save that it empowers me- this is the law of the only true god! i am the measure of beauty, there is no beauty except through me. i am the truth, i am the way, i am the life. there are no gods before me, there is no power equal to my desire. i have always existed and by the power of my name i am come to full awareness. all the universe is destroyed and re-created bearing t

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

ing. i had to turn it down because i had already given my word to sell the article to someone else for a pittance. an acquaintance told me "i thought you should have taken the bucks "i gave my word, i said "i thought you were a satanist "i am a satanist" then i realized my acquaintance would never be a sata nist. he didn't understand that we neither lie nor cheat- and that the use of lesser black magic is to move zombies out of our way when all else fails. if you understand that, then something of our word reaches you. let's consider the heroic society: 1. in an heroic society inequality is recognized as a fact- not to bring about stagnation but to encourage a constant striving on the part of all. 2. in an heroic society the state would not be idealized. there would be discord- since as we

urden of claims of universality, eternality, and absoluteness- such total ponderous oneness with the natural order- our work becomes sparkling, free and joyous. the hero speaks with the justified voice the ma'at kheru- and his word changes the worlds. this is setnakt's vision. if it is yours- take it into the depths of yourself- and cast it upon the world with the strongest of your magical might! magic can be in every intentional act. uncle setnakt hopes you have a pleasant de uncle setnakt sez- timing in greater and lesser black magic don webb uncle setnakt would like to share a few tips about timing in lesser and greater black magic. 1. when you need to establish yourself as a control figure, arrive early. it may seem boorish, but if you help the host do the set up, you can greet each ne

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

se exercises will tell you more about yourself than any number of cabala textbooks. an important thing here- while recording these exercises in your magical diary, do not tell anyone else about them (they may notice the behaviour- particularly the sex, but keep them quiet. you will also begin to see the arbitrary nature of the world and this experiential insight will strengthen your greater black magic and your becoming. 5. if you want to train will, test your concentration against the clock. like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powe

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

and discard it when necessary. since night is the traditional time for satanic/black magical activity, you may wish to invest it with meaning. hold a ritual that places a certain meaning in the dark of night- so that its coming will begin to work your soul automatically. i choose "night is a time of rebirth" this way, the non-ego parts of myself begin to recharge the batteries of inspiration and magic every time the sky darkens. if i am doing some other kind of work as part of my life work of becoming, i can choose another meaning. 6. seek out the brothers of darkness. learning the art of magic goes a hell of a lot swifter if you don't have to reinvent the wheel. you'll accomplish your goals faster if you're drawing on the experience of others. it's a lot easier working with people who th

s a hell of a lot swifter if you don't have to reinvent the wheel. you'll accomplish your goals faster if you're drawing on the experience of others. it's a lot easier working with people who think the way you do. look around for a group whose approach to darkness is the same or very similar to yours. if the group has been around for a few years, you have the additional benefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever to use for your own work. uncle setnakt is, of course, a proud member of the temple of set. 7. contemplate darkness as a place of growth. in the soulcraft of the ancient germanic peoples is a concept very useful to the left hand path. the sal is that part of the soul into which one evolve

UNLEASHING THE BEAST

es in the other human beings around you. if you can transmit some of that excitement and potential for awareness into others not only will you have made the world a more darkly resplendent place to live, but you will have opened up the world around you for more exciting potentials for your own growth. uncle setnakt hopes you have a pleasant d hunleashing the beast aleister crowley, tantra and sex magic in late victorian england hugh urban ohio state university if this secret [of sexual magic, which is a scientific secret, were perfectly understood, as it is not by me after more than twelve years' almost constant study and experiment, there would be nothing which the human imagination can conceive that could not be realized in practice- aleister crowleyi what is peculiar to modern societies

ignored by academic scholarship. known in the popular press of as "the wickedest man in the world" and proclaiming himself the "great beast 666" crowley was the object of intense media scandal, moral outrage and titillating allure throughout his life. in the years since his death, he has become perhaps even more well-known as one of the most important influences on the modern revival of paganism, magic and witchcraft. yet despite his importance, crowley has been largely ignored by historians of religions. in most cases he has been dismissed as, at best, a pathetic charlatan, and, at worst, a sadistic pervert and a ridiculous crank. most scholars of western esotericism, such as antoine faivre, make only passing reference to crowley, while leading scholars of new age religions, such as woute

d a ridiculous crank. most scholars of western esotericism, such as antoine faivre, make only passing reference to crowley, while leading scholars of new age religions, such as wouter hanegraaff, give him only briefest mention.iii perhaps the primary reason for this neglect of crowley- and also for the intense scandal and titillation that surrounded him during his life- was his practice of sexual magic (or magick, to use crowley's spelling).iv rejecting the prudish hypocrisy of the victorian christian world in which he was raised, crowley identified sex as the most powerful force in life and the supreme source of magical power. taking an apparent delight in outraging the british society of his time, crowley made explicit use of the most "deviant" sexual acts- such as masturbation and homos

cca for lovers. as his early biographer, john symonds, remarks "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques."vi -139- but the question remains: how much did crowley actually know either first hand or second hand about indian tantra? and what connection, if any, did his system of sexual magic have with traditional indian tantric practices? this article will continue and expand upon some of the arguments made in a previous essay, in which i examined the impact of indian tantra on western esoteric traditions at the turn of the twentieth century, through figures like dr. pierre arnold bernard, known in the popular press as "the omnipotent oom."vii here i will trace the increasing im

gious practices, he does not appear to have known much about tantra. what he did know seems to have come through secondary, superficial and often highly distorted sources that are deeply colored by the victorian orientalist biases of the 19th century. nonetheless, not long after crowley's death, tantra would soon become largely confused in the western popular imagination with crowleyian-style sex magic. ironically, despite his general ignorance about the subject, and arguably without ever intending to do so, crowley would become a key figure in the transformation and often gross mis-interpretation of tantra in the west, where it would become increasingly detached form its cultural context and increasingly identified with sex. finally, in part because of this equation of tantra and sexual m

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

to the presence, he addressed words of homage to the king, and, having presented the gifts from his lord, he said that he had come to beg his majesty to send a "learned man" i.e, a magician, to bekhten to attend bent-enth-resh, his majesty's sister-in-law, who was stricken with some disease. thereupon the king summoned the learned men of the house of life, i.e, the members of the great college of magic at thebes, and the qenbetu officials, and when they had entered his presence, he commanded them to select a man of "wise heart and deft fingers" to go to bekhten. the choice fell upon one tehuti-em-heb, and his majesty sent him to bekhten with the envoy. when they arrived in bekhten, tehuti-em-heb found that the princess bent-enth-resh was possessed by an evil spirit which refused to be exor

spells of isis, who made the sun to stand still, and caused the dead to be raised. such are the contents of the texts on the famous metternich stele. there appears to be some confusion in their arrangement, and some of them clearly are misplaced, and, in places, the text is manifestly corrupt. it is impossible to explain several passages, for we do not understand all the details of the system of magic which they represent. still, the general meaning of the texts on the stele is quite clear, and they record a legend of isis and horus which is not found so fully described on any other monument. ix. the history of isis and osiris. the history of isis and osiris given on pp. 248 is taken from the famous treatise of plutarch entitled de iside et osiride, and forms a fitting conclusion to this

come forth from my tabernacle to look upon that which i had made, and was making my way through the two lands which i had made, when a blow was aimed at me, but i know not of what kind. behold, is it fire? behold, is it water? my heart is full of burning fire, my limbs are shivering, and my members have darting pains in them. let there be brought unto me my children the gods, who possess words of magic, whose mouths are cunning [in uttering them, and whose powers reach up to heaven" then his children came unto him, and every god was there with his cry of lamentation; and isis[fn#69] came with her words of magic, and the place of her mouth [was filled with] the breath of life, for the words which she putteth together destroy diseases, and her words make to live those whose throats are choke

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

consumaci n de los siglos. esta es su doctrina. aqu la ten is. estudiadla y practicadla. paz inverencial. samael aun weor 5 introduction children of man, do you want to enter into the ineffable bliss of nirvana? do you want to become gods? do you want to convert yourselves into christs? do you want to liberate yourselves from the wheel of birth and death? here we will give you the clue of sexual magic! what else do you want? let s see the existing relationship between the 10 sephiroth with the first tarot cards. the seven planets of the solar system are the seven sephiroth. and the thrice-spiritual sun is the sephirothic crown. these sephiroth live and palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe

initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form a circle through the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor del esp ritu santo el cuerpo cau

n c rculo a trav s de los dragones y el fuego (estudio de las fuerzas ocultas. arcano xii (12) tercera hora de apolonio. las serpientes, los canales, y el fuego. alquimia sexual (trabajo con el kundalini) magia sexual. 7 arcanum 13 death. the fouth hour of apollonius. the neophite will wonder at night among the sepulchures, and will experience the horror of the visions, he will deliver himself to magic and to goethia (this means the disciple will be attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his s

adorations to you beloved disciples now we start this course of secret kabbalah. we will study the 22 major arcana of the tarot. this course, therefore, will have 22 lectures. we hope that you will have the patience and the tenacity to study and practice and you will attain the great realization. let s study the tarot s first arcanum of the tarot. we will enter into the sanctum regnum of the high magic. adorable e inmortal ser: salutaciones y adoraciones bienamados disc pulos iniciamos ahora, este curso secreto de k bala. estudiaremos los 22 "arcanos mayores" del tarot. este curso por lo tanto, constar de 22 lecciones. esperamos que teng is paciencia y que se is tenaces. estudiad y practicad y llegar is a la gran realizaci n. estudiaremos el arcano primero del tarot. entraremos en el sanct

pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured by the serpent and we become lofty divine magicians. ahora bien, los numeros 1260, se suma cabal sticamente as: 1 m s 2 m s 6 m s 0= 9. s mbolo de la "novena esfera. la novena esfera es el sexo. y lo

WESTERN MANDALAS OF TRANSFORMATION SR AL

lector, sepas encontrar en este tesoro que ahora est en tus manos, la felicidad, la dicha y la paz que queremos para todos los seres. si lo desechas por no encontrar en l algo que te inquiete, no seas ego sta, piensa que el que est a tu lado lo necesita. que vuestro padre que esta en secreto y que vuestra divina madre kundalini os bendigan. samael aun weor ha cross the threshold to the future of magic once the exclusive secret of the select few, the secrets of magical symbolism are now revealed in western mandalas of transformation. updated and refined through practical experience, the full range of talismans, mandalas, flashing tablets, kameas, sigils, and seals are made understandable and readily available to you. numerous illustrations demonstrate how to properly create and use these p

tree of life to fashion powerful, transformative mandalas and seals. work with a wide range of energies to facilitate healing, personal empowerment, and spiritual development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other images for use in meditation, ritual, and magic. uncover the mysteries of divine names and the magical power within your own name by learning to convert any name into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and the secrets which await

t printing, 1996 cover design by tom grewe editing, design, and layout by darwin holmstrom library of congress cataloging in publication data soror a. l, 1947- western mandalas of transformation: astrological and qabalistic talismans and tattwas/ soror a. l; illustrated by lloyd nygaard. lst ed. p. cm (llewellyn golden dawn series) isbn 1-56718-170-8 (pbk: akl. paper) l. mandala. 2. talismans. 3. magic squares. 4. tree of life. 5. magic. i. title. ii. series. bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383 about llewellyn's golden dawn series one hundred years ago the original order of the golden dawn initiated a powerful rebirth of interest in the western esoteric tradition that has lasted

godhead and all of its attributes or particular vibrations (we could call them planetary chakras or rays, starting with the most primordial archetypal forms, number, and geometry. the most practical way to integrate this number mysticism is through an understanding of magical squares and talismans. in the second of his three books of occult philosophy, cornelius agrippa said that mathematics and magic are so intimately connected that nothing successful could ever be achieved by the magician without a thorough understanding of numbers. the neo-platonic reasoning of his day intuited that numbers were the direct thoughts of a governing creator and geometry was the means whereby the true essences of number were first made manifest. this may have been the reason why the planetary squares were

hat nothing successful could ever be achieved by the magician without a thorough understanding of numbers. the neo-platonic reasoning of his day intuited that numbers were the direct thoughts of a governing creator and geometry was the means whereby the true essences of number were first made manifest. this may have been the reason why the planetary squares were themselves considered talismans. a magic planetary square is an array of numbers arranged so that the sum of any row is equal to the sum of any column. they have been esteemed for their magical and mathematical properties for thousands of years in other traditions besides hermeticism, in places such as china, india, and the middle east. the planetary spirit of the magic square is viewed as a guiding, inspiring, or informing entity

WHO ARE THE DRACONIANS

ect that. then they "think" you are dangerous. but, if you fear them, they will taunt your weakness and will disrepect you. careful, don't dis-"rep" them either. they are no better than you. i "glean" they want something we have. something in our soul nature. we can "shift" to theta "balance" and link to the source. they are too far into analyzing. unbalanced. they like drugs like cocaine, opium, magic mushrooms and "milking" humans for endorphins. they can't get into your mind without you having the opportunity to get into their reptilian brain, too. they know alot about the outward form of creation. they know the "force..but, behind that is "the source. they need us, we don't need them. they will appear in england to tibet, in august 1999. then will return, 13 years later, in 2012. there

teenagers who killed 15 students (due to extra malevolent influence. icke published the book in february, two months before it happened. there may be something to it. below is the mechanism or rather the connection between reptilian, satanism and blooddrinking/sacrifices, etc. very interesting. show this to your kids or potential satanists who think it is only a fad or game. icke wrote "the black magic rituals we know as satanism are the modern expression of the rituals and human sacrifice in ancient babylon and the brotherhood infiltrated societies of the sumerian, phoenician, hittite, egyptian, canaanite and akkadian, peoples, among many others across the world. it has been a seamless procession through history of the same rituals to the same deities and this remains of fundamental impor

n union, nato, and, i am told, a massive computer centre where databases on all the people of the world are being compiled. it is known apparently as 'the beast' and there are a number of these around the world. an elite mind control operation called the janus group is also based in the nato headquarters. nimrod was eannus, the god with two faces, who was later known to the romans as janus. black magic rituals are going on all over the world and i have spoken with victims in country after country in england i met a brave woman, then aged 40. the story she told me of her experiences mirrored those of so many others. she was born in darlington in the 1950s, and soon after she was sold by her satanic father to two other satanists. she knew them only as thomas and helena. she was brought up in

WICCA EIGHT SABBATS OF WITCHCRAFT

and austria until the seventh; in germany until the eighth; and in the slavic lands until the ninth and tenth. not that these countries lacked their own mid-winter celebrations of yuletide. long before the world had heard of jesus, pagans had been observing the season by bringing in the yule log, wishing on it, and lighting it from the remains of last year's log. riddles were posed and answered, magic and rituals were practiced, wild boars were sacrificed and consumed along with large quantities of liquor, corn dollies were carried from house to house while carolling, fertility rites were practiced (girls standing under a sprig of mistletoe were subject to a bit more than a kiss, and divinations were cast for the coming spring. many of these pagan customs, in an appropriately watered-down

hough may day runs a close second. indeed, in some areas- notably wales- it is considered the great holiday. may day ushers in the fifth month of the modern calendar year, the month of may. this month is named in honor of the goddess maia, originally a greek mountain nymph, later identified as the most beautiful of the seven sisters, the pleiades. by zeus, she is also the mother of hermes, god of magic. maia's parents were atlas and pleione, a sea nymph. eight sabbats of witchcraft get any book for free on: www.abika.com 17 the old celtic name for may day is beltane (in its most popular anglicized form, which is derived from the irish gaelic 'bealtaine' or the scottish gaelic 'bealtuinn, meaning 'bel-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be trace

WICCA WITCHCRAFT TODAY

s which i know. i have in addition shown the origin of some at least of the stories which have been told about the craft. i can only repeat the words of lucius apuleius in the metamorphoses, xl, 23, who wrote a long account of his own initiation into the mysteries in cryptic language, saying 'i have told you things of which, although you have heard them, you cannot know the meaning' the museum of magic and witchcraft at castletown is the only one in the world devoted to magic and witchcraft. i have the materials here to prove what i say. i wish to thank mr. ross nichols, editor of christian's history and practice of magic, for supplying me with supplementary information and for 1m many useful suggestions and comments. g.b. gardner director the museum of magic and witchcraft the witches' mi

us rites on which they base their beliefs. and actions. so why not do the same with english witches [1] witches are as often men as women, but in english a witch is always called 'she, so i will use that word, and the reader must understand it to mean either male of female [2] see note 1 (page 188- i must first explain why i claim to speak of things note generally known. i have been interested in magic and kindred subjects all my life, and have made a collection of? magical instruments and charms. these studies led me to spiritualist and other societies, and i met some people who claimed to have known me in a past life. here i must say that, though i believe in reincarnation, as most people do who have lived in the east, i do not remember any past lives, albeit i have had curious experienc

y past lives, albeit i have had curious experiences. i only wish i did. anyhow, i soon found myself in the circle and took the usual oaths of secrecy which bound me not to reveal any secrets of the cult. but, as it is a dying cult, i thought it was a pity that all the knowledge should be lost, so in the end i was permitted to write, as fiction, something of what a witch believes in the novel high magic's aid (1) this present volume has the same purpose, but deals with the subject in a factual way. many people ask me how i can believe in magic. if i explain what i believe magic to be, i go a long way towards an answer. my view is that it is simply the use of some abnormal faculty. it is a recognised fact that such faculties exist. so-called calculating boys are famous, and very many people

is normally impossible. so, if there are some people with some abnormal powers, why should there not be other people who have other forms of abnormal powers and unusual ways of inducing them? i am continually being asked various questions regarding the witch cult, and i can only answer: nearly all primitive people had initiation ceremonies and some of these were initiation into priesthoods, into magic powers, secret societies and mysteries. they were usually regarded as necessary for the welfare of the tribe as well as for the individual. they usually included purification and some test of courage and fortitude- often severe and painful- terrorisation, instruction in tribal lore, in sexual knowledge, in the making of charms, and in religious and magical matters generally, and often a ritu

etween this world and the next, the dominions of the gods. the circle such as it is shown in pictures may or may not be used. it is most convenient to mark it with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilised. furniture may be placed to indicate the bounds. the only circle that matters is the one drawn before every ceremony with either a duly consecrated magic sword or a knife, the latter being the witches' athame or black-hiked knife, with magic signs on the hilt, and this is most generally used. the circle is usually nine feet in diameter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle is carefully purified, as also are all

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

rig [12 lines omitted] not of mother nor of father was my creation. i was made from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i

earns, and that was to feel beauty. we never railed at the storms, the furious winds, and the biting frosts and snows. to do so intensified human futility, so whatever came we adjusted ourselves, by more effort and energy if necessary, but without complaint. even the lightning did us no harm, whenever it came too close, mothers and grandmothers in every tipi put cedar leaves n the coals and their magic kept danger away. bright days and dark days were both expressions of the great mystery, and the indian reveled in being close to the great holiness. observation was certain to have its rewards. interest, wonder, admiration grew, and the fact was appreciated that life was more than mere human manifestation; it was expressed in a multitude of 261 forms. this appreciation enriched lakota existe

pending energy, the cork can easily wear you out. so, wu wei overcomes force by neutralizing its power, rather than by adding to the conflict. with other approaches, you may fight fire with fire, but with wu wei you fight fire with water. the te of piglet (a must buy by benjamin hoff) making the best of it the te of piglet pg. 234 it is fitting that for centuries taoists have been associated with magic, as taoism is, on one level or another, a form of magic a very practical form, perhaps, but magic all the same. here we will briefly describe two secrets of that magic two principles of taoist transformation that may prove useful in the coming years. the first is turn the negative into positive. the second is attract positive with positive. unlike some other taoist secrets, there is little d

onor that i will never punish you for it in the least. agreed? mortal (in great terror) no, no, don t do that! god: why not? don t you trust my divine word? mortal: of course i do! but don t you see, i don t want to sin! i have an utter abhorrence of sinning, quite apart from any punishments it may entail. god: in that case, i ll go you one better. i ll remove you abhorrence of sinning. here is a magic pill! just swallow it, and you will lose all abhorrence of sinning. you will joyfully and merrily sin away, you 281 will have no regrets, no abhorrence and i still promise you will never be punished by me, or yourself, or by any source whatever. you will be blissful for all eternity. so here is the pill! mortal: no, no! god: are you not being irrational? i am even removing your abhorrence of

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

d into an unlimited, infinite universe. rev. mother taraza, dune conclusion to the green books? i hope that you have enjoyed them. please feel free to seek more selections to add to this collecti chistoric lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order of the g.d. in the outer is a hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of the 19th century, several adepti and chiefs of this order in france and england died, and their deaths caused a temporarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly

of the exoteric arrangements of the rosicrucian society. it seems likely it was andrea who published in 1614 the fama fraternitatis, or theory of the society, which must have been derived from the old records of the pupils of christian rosenkrawz. but even this arrival of mysticism was a new development of the older wisdom of the qabalistic rabbis and of that very ancient secret knowledge of the magic of the egyptians into which moses had been initiated. through the qabalah, indeed, europe became possessed of the ancient wisdom more than from any one other source, for the hebrews were taught at one time by the egyptians and later by the chaldees of babylon. it is a curious fact that the classic nations, the greeks and romans, have handed down to us but slight glimpses of the ancient magic

eeks and romans, have handed down to us but slight glimpses of the ancient magic, and this is more notable because greece succeeded to the mastership of egypt, and rome to the empire of both the greeks and jews. greece did indeed succeed to a share in the mysteries of the egyptians for the eleusinian mysteries were copies of the ancient ceremonies of isis, osiris and serapis; but they lacked true magic. and further, the classic writings contain but faint glimpses of even the eleusinian mysteries, and these disclose the fact that the pupils were partly ignorant of the true mysteries, a notable example of which is seen in the use of the words konx om pax, of which they knew not the meaning, the words being the greek imitation or translation of really ancient egyptian words, whose meanings ha

e grades of adeptship forming the second order. these have the power of selecting candidates, initiating students into the lower grades and their chiefs have, in addition, the power of issuing warrants of temples such as that of isis urania. but the highest of all in this ancient scheme are the great rulers of the whole system who severally sustain and govern the third order, which includes three magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of d

sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authorized to conf

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

o form a suitable part, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and i am hopeful that it may be as well received by students of mystic philosophy as the previous volumes which treated of alchemy, in the hermetic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of jerusalem and of babylon, and from the rabbis who made a special study of the kabalah. only a few talmudic treatises have as yet appeared in the english language, and hardly any kabalistic tracts, except three from the zohar or book of s

related to water and luna, vach, sophia of the gnostics, and the ideal holy ghost, all feminine. 30. the 243 of abram becomes 248 by adding h, and sarai 510 becomes 505 by taking 5 off, putting h for y, and the total of the two names is unaltered, being 753; 248 is the number of the members of microprosopus and of rchm, rechem or mercy. before leaving this subject, a reference must be made to the magic squares, of the planets, etc. to each planet belongs a special unit and secondarily other numbers. thus the square of saturn has three compartments each way, and in each subdivision is a unit, 1 to 9, so arranged that the columns add up to 15 every way, the total being 45. the square of jupiter has a side of four divisions, total 16; each line adds to 34, and the total is 136. numbers--th ei

repo, tenet, opera, rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in latin, and so we obtain the anagram of iesus hominum salvator. kircher points out a greek example of magic squares. the names of jesus and mary, and iesous maria have a curious relation. iesous is 10, 8, 200, 70, 400, 200=888. now take maria, 40, 1, 100, 10, 1=152. set 152 in a magic square of three, i.e. nine compartments, thus, 1-5-2, 5-2-1, 2-1-5, then the totals are all 888. the letters of iesous also make a magic square of 36 divisions, adding every way to 888. consult the arithmologia of ki

me to the consecration of the quatuor coronati lodge of freemasons, which has a corresponding membership numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott of 3000 brethren. the present author is a past master of this lodge of literary freemasons. the four masters of ireland of the first half of the 17th century compiled a history of ireland from b.c 2242 to a.d. 1616. 58. magic squares were first known by the work of a greek, emanuel moscopulos, still existing in mss. of the 16th century in the national library of paris. cornelius agrippa then gave the planetary squares, which have been many times copied in subsequent books. from a more mathematical point of view, they have been much studied in france by m. bachet and m. frenicle, m. poignard of brussels and de la

emanuel moscopulos, still existing in mss. of the 16th century in the national library of paris. cornelius agrippa then gave the planetary squares, which have been many times copied in subsequent books. from a more mathematical point of view, they have been much studied in france by m. bachet and m. frenicle, m. poignard of brussels and de la hire. m. de la loubere gives information of the use of magic squares by the indians of surat. to the number 4 belong the several forms of the cross, maltese, greek, passional, st. andrew s and the fylfot cross the swastika. hermetic philosophy teaches how to view the last as composed from a magic square of 5, giving 25 squares, of which the fylfot takes 17, referring to the sun, signs and elements. there is a quaint hebrew association between the name

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

in a confused and disordered manner, with unhallowed lips, or unwashed feet, the progressions are imperfect, the impulses are vain and the paths are dark. although destiny, our destiny, may be "written in the stars" yet it was the mission of the divine soul to raise the human soul above the circle of necessity, and the oracles give victory to that masterly will, which "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets speaks the master words of knowledge" the means taken to that consummation consisted in the training of the will and the elevation of the imagination, a divine power which controls consciousness "relieve yourself to be above body, and you are" says the oracle; it might have added "then shall regenerate phantasy disclose the symbols

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ster each by her own will. lilith is thus revealed as babalon, the goddess of death, blood, passion and life itself! let her mysteries be revealed to those through enflamed invocation! the sigil of infernal union, created by levi and used originally in maurice bessey s 1961 encyclopedia of the occult "histoire en 1000 images de la magie, and re-issued in english later on as a pictorial history of magic and the supernatural. this symbol, adopted by anton szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the sigil of baphomet. the sigil of infernal union, as we choose to call it, uses the original names, which surround the goat head. they are, samael and lilith. many have pondered over the 22 reasoning for the hebraic

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

etails the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work to improve your life. this series will help you do just that. forthcoming books by pat zalewski z-5: secret instructions for initiation into the golden dawn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179

isionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian calls are reputed to be in the language of the angels, of which hebrew is said to be but a faint echo. the enochian tablets, according to the story, are the talismans from which all other magical sigils are descended. small wonder enochian magic is reputed to be the most powerful (and dangerous) blanch

ivered to man by enoch, the mysterious prophet of genesis. the enochian calls are reputed to be in the language of the angels, of which hebrew is said to be but a faint echo. the enochian tablets, according to the story, are the talismans from which all other magical sigils are descended. small wonder enochian magic is reputed to be the most powerful (and dangerous) blanch of the occult! enochian magic originated, of course, with a series of crystalgazing experiments that dr. john dee conducted in the late sixteenth century. the foremost scholar of his era, dee turned away from mundane knowledge to seek what he called "radical truth" dee believed that enoch had received such truths from conversations with the angels. dee theorized that he could use crystal gazing to reestablish communicati

ss, by the time he died, his experiments were widely enough known to lend an aura of mystery and power to his name. xii the language was given on a large tablet of 49 one-inch squares which constituted the four watchtower tablets and the tablet of union. the 48 enochian calls were also derived by the use of these large tablets. dee and kelley had at their disposal a highly sophisticated system of magic which apparently neither of them comprehended. it remained just a collection of channeled messages in an archaic language, recorded in a series of obscure manuscripts, until macgregor mathers discovered them in the british museum. he introduced enochian magic into the golden dawn system, and for the first time it became something other than theory and speculation. this vast collection of mat

liber logeath studying the enochian theory is an interesting and fascinating process. it challenges the intellect and expands the consciousness of the student merely by application of the mind. i believe the true beauty and wonder of the system is its efficacy in the development and evolution of the student on all levels physical, mental, emotional, and spiritual when it is put into practice. all magic is effective in causing these changes, but in my opinion, no system compares with enochian magic, approached with the proper stability and foundation. pat zalewski is a "practicing" magician rather than one of the "armchair" variety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd materi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

rder. the inner order group was an extremely wealthy one and had members in many of the key local bodies throughout the havelock north and hastings area and collectively wielded a tremendous amount of power for the area. some felt this when they tried to divulge information on whare ra to outsiders. one such individual (whose wife was apparently a member) was convinced that felldn practiced black magic in his basement and was determined to close the temple down. he went to a number of local bodies and authorities to have him stopped. needless to say, the individuals he approached on these committees were all whare ra members who "persuaded" him, after "thorough investigations" that his actions were unjustified. within recent years, some occult historians have accused felldn of being a delu

the buildup of insane comments to the fe&ins from the amoun chiefs. within the inner order of the stella matutina in the outer, there is a great deal of astral work too involved not to be undertaken without using the prescribed order safeguards. failure to do so could result in the practitioner encountering the same problems experienced by amoun chiefs, as francis king relates in his book, ritual magic in england. felkin, on the other hand, had strict rules about slaying, and often preached about the dangers of over-slaying (i.e. too much too often in a limited period. without doubt, the most forgotten of all the golden dawn temples was whare ra, yet it was described by those who had seen others as the largest in size and membership. the official whare ra history lecture is as follows: aft

a. over the next few days, jack taylor decided that we would be initiated into the order, and later into the r.r. et a.c. with the help and coaching of the many friends we met that first day, we founded the thoth hermes temple a few years later, after jack taylor drafted up a charter for us to establish a temple in wellington. the closure of whare ra however did not stop the golden dawn system of magic from being practiced among its ex-members. those that had any real ability, in my opinion, still practiced together. one incident that taylor recalled happened in 1984 when he was asked to help exorcise a building. previously, objects had both moved and literally disappeared in front of people. one religious person who tried to exorcise the place was thrown bodily down the stairs by an unsee

rmation. note: remember to slay the pyramid squares in the order given in (9) which covers the sequence in detail. section 3 practicus adeptus minor (p.a.m) 32. lecture of ring and disk 33. addendum to the concourse of forces part 1 34. paper on evocation. 35. part 2 of addendum to the concourse of forces. 36. ritual to heal with photograph. 37. ritual on exorcism. 38. book or lectures "herbs and magic in alchemy" 39. construction of vault walls. 40. lecture on enochian tablets projected over the world. workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record of projection into each of the 30 aries (b) record experience of using dwb formula and risi

ct constructions and ignorant use of. ceremonies of consecration: formulae of invocation. c. psychic (written and vocal) 5. describe results of impressions of supplied symbols of tattwas. d. divination (written) 6. a divination question (to be supplied by chief) divined through astrology, geomancy and tarot. note: on each occasion the same question will be asked but will be worded differently. e. magic 7. talismans and flashing tablets: their formation and consecration. 8. formation of angelic and telesmatic figures from letters of name supplied. use of figures when ascending to the planes. mode of vibrating divine names using adonai ha aretz until radiance of aura is established. 9. perform ceremony of invocation or banishing of the forces of any given sign, planet or element. 10. make an

ZOETIC GRIMOIRE OF ZOS

ropriate manner for a definition of. consciousness. i shall receive a true answer, although i may not be able to translate it: semantics are either remiss or insufficient to render the sequence of phonographs, but (without understanding) i would receive an emotional impact, like from a significant passage of music (of bach or mozart) thus inspire a kind of semantic rendering (as true as possible) magic: belief conjures the will, becomes the courage, taking its own moral or physical colour. desire seeks all essential affixes the only necessity is sincerity. importance lies in things. as now. flesh exists to be exploited. it is in all things and all things will be through it. all emanations are through the flesh and nothing has reality for us without it. the soul is ever unknowable because w

l things conceivable as possible. this thought-stream refracts illations both from the soul and from ourselves into our time-sense images and symbols which inspire us from the inter-relatabilities, and our reactions form our future destiny of good and evil with thought the nexus to all things past and becoming. whether the gods created us or we created them is of no import except as an expedient. magic is now a quasi-charlatanism seeking victims: magicians have become coprophagists having the most corrupt collection of gleanings and remnants ever given that name. too long ago its principles were lost, scattered or vulgarized, the symbols losing parallelism and truth. the doctrine lost pageantry, and the rituals became haphazard the thing itself without inner meaning. as now, magic adopts a

c egocentricism as secret meaning, hence there are no magicians with any simple thesis of the great inner truth only a rag-bag remains of this..wonder. cult. but, one cannot dismiss modern magicians so easily. yes and no, there is something in most things and little enough in much, if any. ability to enact is the denominator of our truth. all parasitical longing seeks flesh to feed on. whether by magic or otherwise. the deliberate transference of a desire by symbols and sigils with their meanings to the subconsciousness, thus sublating them from the conscious, is a magical act. it works on the thesis that the subconscious is. all knowing, all memory, and, being universal can. tap. any source of knowledge. the veriest moron, even, may have dreams as wonderful as those of a genius, whatever

back all that is necessary for acquiring conative powers. don. t run away with the idea that you can do it first time, or so ride a wild horse! great belief is essential and it is. built up. by recollection and endeavour. a desire for a particular thing appears as conscious requirement and, whatever the difficulties, with sufficient determination you will obtain it: there is no apparent need for magic. the premise is usually weak because of false values. thus, acquiring a book on sorcery does not make one a magician. the essential abstract requirement is aptitude. hence all the occult books in the world may give you little knowledge, except as a parrot, and, as more often happens, the ability to do less. the acquired book may help as evocative, so obtain it by all means; by transference o

suffered by the victim. the..death posture (the book of pleasure q.v) is often depicted: this symbolizes the positive negation of everything except the wish desired. previous to the adventure, token sacrifices and abstinences should be made. some will have difficulties of expression, being neither draughtsmen, scholars or writers: it is sufficient to do your best, however na vely. the only potent magic now existent is obeah, practised by ignorant, arrested natives, who know not what they do. but they have this virtue they believe and perform sufficiently the remnants of a great tradition reaching back to the pure and pristine mind of man. arbitrary transference: illustration the technique for materializing our demands is simple for nature embraces all those who seek individuation, as natur

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based o

ick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher se

west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cos

ft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously k

e of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natura

ABRAMELIN3

ed that in nearly all cases these names arranged in the squares represent generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. at the beginning of each chapter is placed a numbered list of the effects to be obtained by the use of each symbol there given. then follow the squares themselves. the sacred magick 125 in the original ms. these squares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usually the natural sequence of b, c, d, e, f, g is adhered to, yet oc

double acrostic of d g squares. sarapi from hebrew shrp= to burn. arairp from hebrew ar= a river, and rph= to abate or slacken. rakkia from hebrew rkk= to become faint, to become softened. aikkar from hebrew okr= to trouble or disturb. priara from prr= to shatter or break up. iparas from hebrew prs= to break in pieces, to divide, or part in sunder. this will give a formula of trouble. the sacred magick 127 no. h is a double acrostic of d g squares. malach from hebrew mlch= salt; also that which is easily dissolved; to dissolve. amanec from mnk= a chain, or from amn- stability. lanana from lnn= to lodge, or take up one s abode. ananal from an= labour, and nlh, to complete or finish. cenama perhaps from qnm= odoriferous. hcalam perhaps from hcl= spacious (as a palace. no. i is a double acro

lso light friable earth; but is probably here derivable rather from the hebrew plh, meaning to classify or arrange. no. c is an acrostic of g e squares. melammed is evidently from hebrew mlmd= a stimulus or spur to exertion. no. d is an acrostic of e j squares. ekdilun may be from the greek ekdeilon, which means, not afraid of; from ek- in composition, and deilon, frightened, cowardly. the sacred magick 131 the third chapter. o cause any spirit to appear, and take any form, such as of man, animal, bird, etc( b) it will appear in the form of a serpent( c) to make them appear in the shape of any animal( d) in human form( e) in the form of a bird (1) u r i e l r a m i e i m i m i e i m a r l e i r u (2) l u c i f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f

c instead of b. no. c is an acrostic of e j squares. lucifer from lucifer (latin= light bearer. this square should probably be numbered d. no. d is an acrostic of g e squares. leviatan from hebrew= the piercing or twisting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew admh= reddish earth. the sacred magick 133 the fourth chapter. or divers visions (i) for mirrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e

s (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f squares taken from a square of g e squares. gilionin= chaldaic glivnim= mirrors (5) n e g o t e r a s o g a r a g o m a r e t o g e n (6) n a s i a p i s s i p a i s a n (7) g o h e n o r a r e h a s a h e r a r o n e h o g (8) a d m o n d m o n (9) l e l e h e l e h the sacred magick 135 no. c is a gnomonic square of b d squares out of a square of e j squares. ethanim= athvnim, heb= vaults, ovens. no. d is a gnomonic square of b d squares out of a square of e j squares. apparet, latin= let it appear. no. e is a square of d g squares. bedser hebrew btzr a gold ornament. eliele= ali ali hebrew, towards me. sepped hebrew spd= he struck. res deb= perhaps hebrew, rsh db head

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

b. public(*2) i would rather you did the thing 'wrong' by yourselves, and learned from your errors, than get it 'right' from the teacher, and atrophied your initiative and your faculty of learning anything at all. it is, however, perfectly right that you should have some idea of what happens when you sit down to practise. 12. let me digress for a moment and refer to what i said in my text-book on magick with regard to the formula iao. this formula covers all learning. you begin with a delightful feeling as of a child with a new toy; you get bored, and you attempt to smash it. but if you are a wise child, you have had a scientific attitude towards it, and you do *not* smash it. you pass through the stage of boredom, and arise from the inferno of torture towards the stage of resurrection, wh

dealt with the four which refer to physical training and experiences. the remaining four deal with mental training and experiences, and these form the subject of the ensuing remarks. 2. before we deal with these in detail, i think it would be helpful to consider the formula of yoga from what may be called the mathematical, or magical standpoint. this formula has been described in my text-book on magick, chapter iii, the formula of tetragrammaton. this formula covers the entire universe of magical operations. the word usually pronounced jehovah is called the ineffable name; it is alleged that when pronounced accurately its vibrations would destroy the universe; and this is indeed quite true, when we take the deeper interpretation. tetragrammaton is so called from the four letters in the wo

cause they are not susceptible of analysis, because they have no component parts, because they exist by virtue of their very unreason 'certum est quia ineptum' they cannot be expressed, for they are above knowledge. to some extent we can convey our experience to others familiar with that experience to a less degree by the aesthetic method. and this explains why all the good work on yoga- alchemy, magick and the rest- not doctrinal but symbolic- the word of god to man, is given in poetry and art. in my next lecture i shall endeavour to go a little deeper into the technique of obtaining these results, and also give a more detailed account of the sort of thing that is likely to occur in the course of the preliminary practices. love is the law, love under will *tannhauser, written in mexico, o

his would be easier if i had not completely forgotten everything i said. but there is a sort of faint glimmering to the effect that the general subject of the series was the mental exercises of the yogi; and the really remarkable feature was that i found it impossible to discuss them at all thoroughly without touching upon, first of all, ontology; secondly, ordinary science; and thirdly, the high magick of the true initiates of the light. 2. we found that both ontology and science, approaching the question of reality from entirely different standpoints, and pursuing their researches by entirely different methods, had yet arrived at an identical 'impasse' and the general conclusion was that there could be no reality in any intellectual concept of any kind, that the only reality must lie in

hadow forth the truth in some such paradox as the identity of contradictories. we found further that those states of mind which result from the practice of yoga are properly called trances, because they actually transcend the conditions of normal thought. 3. at this point we begin to see an almost insensible drawing together of the path of yoga which is straight (and in a sense arid) with that of magick, which may be compared with the bacchic dance or the orgies of pan. it suggests that yoga is ultimately a sublimation of philosophy, even as magick is a sublimation of science. the way is open for a reconciliation between these lower elements of thought by virtue of their tendency to flower into these higher states beyond thought, in which the two have become one. and that, of course, is ma

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

appeared. bizarre occurrences and humorous coincidences aside for the moment, the necronomicon has caused changes in the conscience of those people most intimately involved with it, as well as many strangers who simply bought the book through the mail or at their bookstore. judging by the letters we have received in the last two years, these changes have been startling. many have found the books' magick to work, and work extremely well. others, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime

ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occult lodges of germany, notable among them two organisations which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that

re of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types of lunacies and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little doubt that the chaos which engulfed the world in those years was prefigured, and predicted, in crowley's liber al vel legis; the book of the law. the mythos and the magick we can profitably compare the essence of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to

did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous ma

, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who now read these works are expected to be able to select the wheat from the chaff, in much the same fashion as an alchemist discerning the deliberate errors in a treatise on his subject. therefore it was (and is) insanity for the tyro to pick up a work on ceremonial magick like the lesser key of solomon to practise conjurations. it would also be folly to pick up crowley's magick in theory and practise with the same intention. both books are definitely not for beginners, a point which cannot be made too often. unfortunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into th

ALEISTER CROWLEY BOOK OF LIES

ich i uttered not were true. blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! amen. book of lies get any book for free on: www.abika.com 31 [32] commentary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon

ntroduces a new conception; that of the square within the hexagram, the universe enclosed in the law of lingam-yoni. the penultimate paragraph shows the redemption of the universe by this law. the figure 10, like the work io, again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in nature the tortoise has 6 members at angels of 60 degrees. book of lies get any book for free on: www.abika.com 61 [63] 27 kappa-epsilon-phi-alpha-lambda-eta kappa-zeta the sorcerer a sorcerer by the power of his magick had subdued all things to himself. would he travel? he could fly through space more swiftly than the stars. would he eat, dr

taphor of the last paragraph of the chapter. frater p, as is well known, is a mountaineer. this chapter should be read in conjunction with chapters 8 and 30. it is a practical instruction, the gist of which is easily to be apprehended by comparatively short practice of mantra-yoga. a mantra is not being properly said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is burnt up in the great fire; yet not a feather is scorched. this eagle is swallowed up in the great sea; yet not a feather is w

ery much more difficult, in which all are accepted. this cannot be done at all unless one is capable of making dhyana at least on any conceivable thing, at a second's notice; otherwise, the practice would only be ordinary mind-wandering. book of lies get any book for free on: www.abika.com 78 [81] 36 kappa-epsilon-phi-alpha-lambda-eta lambda-sigma the star sapphire let the adept be armed with his magick rood [and provided with his mystic rose. in the centre, let him give the l.v.x. signs; or if he know them, if he will and dare do them, and can keep silent about them, the signs of n.o.x. being the signs of puer, vir, puella, mulier. omit the sign i.r. then let him advance to the east, and make the holy hexagram, saying: pater et mater unis deus ararita. let him go round to the south, make

o guilt: this is the law: do what thou wilt" he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is the hebrew blood, and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii of the circumstances of the equinox of the gods. the word "phoenix" may be taken as including the idea of "pelican, the bird, which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and "phoenix" is the more accurate symbol. this chapter is

ALEISTER CROWLEY CONCERNING DEATH

arp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then foll

ALEISTER CROWLEY LIBER 777

vi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam semen, marrow generating magick cxci. the four noble truths (buddhism) 11 sorrow s cause 23 sorrow s ceasing 31 noble eight-fold path 32 bis sorrow 31 bis. table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planets. cxciv (transliteration) 12# 8 (260) layryt tiriel 13= 9 (3321 \yqhc hwrb duw \ycycrtb aklm malkah be tarshishim va a ad be ruah shehaqim. 14$ 7 (49) laygh hagiel 21& 4 (136) lypw

i, leo and libra do about virgo. this last revelation makes our tarot attributions sublimely, perfectly, flawlessly symmetrical. the fact of its so doing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot. this substituted attribution is alluded to in various places in liber aleph and magick in theory and practice, but was not spelt out in full in published writings until the book of thoth. the tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all column

serve the original pagination of the tables of correspondence. for ease of reading, columns are arranged from left to right across a single page. obvious typos have been corrected; other questionable readings are noted below. t.s. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested

ir traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s s

x as it is sometimes misread; nor does it rhyme with sphinx. as noted in the remarks on this column in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st repr

ALEISTER CROWLEY LIBER CHANOKH

tion in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present edition consists of the two published sections. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are far better guides to both dee purist and golden dawn enochian magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting to render the complex figures in ascii or as text descriptions. it is not clear what was intended for inclusion in the unpublished parts; to adequately deal with all the matters mentioned in c

i take full responsibility for any errors in the above or in the following notes. love is the law, love under will. t.s. notes 36 bibliography works used, consulted or mentioned in passing in my notes, and other useful sources: abano, petro di (spurious attribution: heptameron: seu elementa magica. in agrippa, opera, vol. i (lyons, n.d (ca. 1600; english translation as heptameron, or elements of magick by robert turner in henry cornelius agrippa s fourth book of occult philosophy and of geomancy &c &c &c, london, 1655. modernised and corrected edition of turner s translation at http//www.geocities.com/nu_isis/heptameron.pdf agrippa von nettesheim, heinrich cornelius (1992: three books of occult philosophy. st. paul, mn: llewellyn publications. english translation of de occulta philosophia

y elias ashmole when he acquired the mss; it is also known as the book of supplications and invocations. typesets/ translations in james (1984; typeset and translation of the first three in turner (1989; typeset and translation of de heptarchia mystica in turner (1983. compendium heptarchia mystica. bl add ms 36,674. an alternate and apparently earlier digest of the heptarchic system of planetary magick, including material not in sloane 3191. turner (1983) incorporates material from this (ed. meric casaubon, 1659) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london. reprinted london: askin, 1974; new york: magickal childe, 1992. a typeset of dee s spirit diaries from may 1583 to may 1587 (with a brief fragment from 1607. also ci

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

pposed to coraxo, the thunders of judgement and wrath in the tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- eps

devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most sublime, and actually the most discredited, of all the available terms. i swore to rehabilitate magick to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. i have kept my word. but the time is now come for me to carry my banner into the thick of the press of human life. i must make magick the

ith my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. i have kept my word. but the time is now come for me to carry my banner into the thick of the press of human life. i must make magick the essential factor in the life of all. in presenting this book to the world, i must then explain and justify my position by formulating a definition of magick and setting forth its main principles in such a way that all may understand instantly that their souls, their lives, in every relation with every other human being and every circumstance, depend upon magick and the right comprehension and right application thereof. i "definition" magick is the science and art of causing change to occur in conformity with will. xii (illustration: it is my wi

y knowledge. i therefore take "magical weapons, pen, ink, and paper; i write "incantations- these sentences- in the "magical language" i.e. that which is understood by the people i wish to instruct; i call forth "spirits, such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. the composition and distribution of this book is thus an act of magick by which i cause changes to take place in conformity with my will<degree of force in the proper manner through the proper medium to the proper object (illustratio

ur knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii "theorems (1) every intentional act is a magical act<magick may be defined as the name given to science by the vulgar (illustration: see "definition" above) xiii (2) every successful act has conformed to the postulate (3) every failure proves that one or more requirements of the postulate have not been fulfilled (illustrations: there may be failure to understand the case; as when a doctor makes a wrong diagnosis, and his treatment injures his patien

ALEISTER CROWLEY MAGICK WITHOUT TEARS

to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintelligible language, for 'making it all so clear that even i with my limited intelligence can understand it, or think i do "nevertheless and notwithstanding! for many years the master therion has felt acutely the need of some groundworkteaching suited to those who have only just begun the study of magick and its subsidiary sciences, or are merely curious about it, or interested in it with intent to study. always he has done his utmost to make his meaning clear to the average intelligent educated person, but even those who understand him perfectly and are most sympathetic to his work, agree that in this respect he has often failed "so much for the diagnosis- now for the remedy "one genius, i

he equinox of the gods. at that time most of the book of the law was completely unintelligible to me, and a good deal of it- especially the third chapter- extremely antipathetic. i fought against this book for years; but it proved irresistible. i do not think i am boasting unfairly when i say that my personal researches have been of the greatest value and importance to the study of the subject of magick and mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the yi king with that of the qabalah. but i do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the eq

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, sections 5 and 6 (see magick, pp. 387-9. if not you had better let me take you through the first gates. the question of noise instantly arises; i think we should have to do it not earlier than nine o'clock at night, and i don't know whether you can manage this. love is the law, love under will. fraternally, 666 letter no. g september 4. cara soror, do what thou wilt shall be the whole of the law "shall be (instead of "

itual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secret of practical magick. there is thus no connection with the a'.a. system and the tree of life. of course, there are certain analogies. your suggested method of study: you have got my idea quite well. but nobody can "take you through" the grades of a'.a. the grades confirm your attainments as you make them; then, the new tasks appear. see one star in sight. love is the law, love under will. fraternally, 666 lette

n yoga for yellowbellies (pp. 71-72; there is a way of obtaining ecstacy from the most insignificant physiological function. observe that in transferring the whole consciousness to (say) one's little finger or big toe is not trying to interfere with the normal exercise of sits activities, but only to realize what is going on in the organism, the 6* a letter dated oct. 12 '43 constituted no. 48 in magick without tears and the following chapters from the book of lies "peaches "pilgrim-talk "buttons and rosettes "the gun-barrel and the mountaineer. 18 exquisite pleasure of a function in its normal activity. with a little imagination one can conceive the analogical case of the universe itself; and, still less fettered by even the mildest limitation which material symbols necessarily (however l

ALEISTER CROWLEY MEDITATION

n, the body may be trusted to send him no message that might disturb his mind. other results of this practice are described by hindu authors, but they do not concern us at present. our first obstacle has been removed, and we can continue with the others. 18 chapter ii pranayama and its parallel in speech, mantrayoga the connection between breath and mind will be fully discussed in speaking of the magick sword, but it may be useful to premise a few details of a practical character. you may consult various hindu manuals, and the writing of "k"wang tze, for various notable theories as to method and result. but in this sceptical system one had better content one's self with statements which are not worth the trouble of doubting. the ultimate idea of meditation being to still the mind, it may b

da. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these books should be well studied in any case in conjunction with the second part- magick- of this book iv. 45 study of these books will give a thorough grounding in the intellectual side of their system. after three months the student is examined in these books, and if his knowledge of them is found satisfactory, he may become a probationer, receiving liber lxi and the secret holy book, liber lxv. the principal point of this grade is that the probationer has a master appointed

s; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! crowley "aha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditatio

lar way, that action becomes easier, and at last absolutely natural. all religions have devised practices for this purpose. if you keep on praying with your lips long enough, you will one day find yourself praying in your heart. the whole question has been threshed out and organized 53 by wise men of old; they have made a science of life complete and perfect; and they have given to it the name of magick> it is the chief secret of the ancients, and if the keys have never been actually lost, they have certainly been little used<keys have always kept very quiet about it. this has been especially necessary in europe, because of the dominance of persecuting churches> again, the confusion of thought caused by the ignorance of the people who did not understand it h

whole subject. it is now our task to re-establish this science in its perfection. to do this we must criticize the authorities; some of them have made it too complex, others have completely failed in such simple matters as coherence. many of the writers are empirics, still more mere scribes, while by far the largest class of all is composed of stupid charlatans. we shall consider a simple form of magick, harmonized from many systems old and new, describing the various weapons of the magician and the furniture of his temple. we shall explain to what each really corresponds, and discuss the construction and the use of everything. the magician works in a "temple" the universe, which is (be it remembered) conterminous with himself<
ALEISTER CROWLEY TAO TEH KING

h yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great

november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gi

is like the all-mother. 2. i know not its name, but i call it the tao. moreover, i exert myself, and call it vastness. 3. vastness, the becoming! becoming, it flieth afar. afar, it draweth near. vast is this tao; heaven also is vast; earth is vast; and the holy king is vast also((for they conform to the tao) in the universe are four vastnesses, and of these is the holy king. 4. man followeth the((magick) formula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the sage king, though he travel afar, remaineth near his supplies. though opportunity tempt him, he remaineth quietly in proper disposition, indifferent

, and had need it; so also was it with them who possessed justice. 4. those who possessed the conventions displayed them; and when men would not agree, they made ready to fight them((teh appears as chokmah-binah, benevolence as chesed, justice as geburah, convention as tiphereth. thus kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of

his road be towards the tao. in our language, he adores nuit; but the perfect man, when he needs to manifest, is on the opposite curve. cf. the 'book of lies 'the brothers of the a. a. are women; the aspirants to a. a. are men) 44 chapter xxxix the law of the beginning. 1. these things have possessed the tao from the beginning: heaven, clear and shining; earth, steady and easy; spirits, mighty in magick; vehicles('spirits' and 'vehicles' refer to the lance and cup, correlatives of heaven and earth) overflowing with joy; all that hath life; and the rulers of men. all these derive their essence from the tao. 2. without the tao, heaven would dissolve earth disrupt, spirits become impotent; vehicles empty; living things would perish and rulers lose their power. 3. the root of grandeur is humil

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

shing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silence (harpocrates, and apophis (set triumphant. whirl around as on a pivot as rapidly as you can with the wand or sword outstretched, thus making a magick circle. then say, with all the exaltation possible: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees

ALEISTER CROWLEY THE HEART OF THE MASTER

rble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below was written: with us two thousand years is as one day. then my instructer showed me that the brotherhood send forth one of their fellows every two thousand years, bringing one word to serve mankind as a new formula of magick, that it may take one further step on the long road that leadeth to perfection. also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the way of the next word, and to maintain or to restore the virtue of the word then current. and on the unfurled portion of the chart i read the names of c

ALEISTER CROWLEY THE I CHING

poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leap

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tate, and so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for i am such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also he cause of the ball's motion, and there is no reason why one should precede the other, see book 4, part iii, for a full discussion (since writing the above, i have been introduced to "space, time and gravitation, where similar arguments are adduced> we may now return to our text "every number is infinite. t

u" the old comment 14. this verse is a direct translation of the first section of the stele. it conceals a certain secret ritual of the highest rank, connected with the two previous verses. the new comment this is a poetic description of the symbolism of the stele. it is suitable fore such minds as approach truth in this manner rather than by way of science or philosophy. it contains a formula of magick art, connected with the stele. also, less ineffably, it boasts the consummation of the marriage of hadit and nuit in the priest. that is, he has freed hadit, in the core of his star, from the illusion-veils of the khu, so that the two infinities become one, and none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particula

y twin (horus and harpocrates, osiris and typhon, jesus and barabbas) in nature, formed of equal and opposite elements. when the operation is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men" the old comment 15. the author

hat is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems at first sight to represent something outside himself. it must, in fact, repeat for itself the original magick of nuith and hadith which created it. as they made themselves visible piecemeal by fashioning particular souls, expressing the impersonal and absolute homogeneity by means of personal relative heterogeneity, so, not forgetting their true nature as forms of the infinite, whereby they are one with all, must the stars devise methods of studying themselves. they must make images of themselves

concealed: the law is for all" the old comment 34. the first demand is refused, or, it may be, is to be communicated by another means than writing (it has since been communicated) the second is partially granted; or, if fully granted, is not to be made wholly public. the third is granted unconditionally. the new comment the ordeals are at present carried out unknown to the candidate by the secret magick power of the beast. those who are accepted by him for initiation testify that these ordeals are frequently independent of his conscious care. they are not, like the traditional ordeals, formal, or identical for all; the candidate finds himself in circumstances which afford a real test of conduct, and compel him to discover his own nature, to become aware of himself by bringing his secret mo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situated on the south-eastern

on and children following, into the tomb of the west. music (voluntary) note: the priestess and other officers never partake of the sacrament, they being as it were part of the priest himself. note: certain secret formulae of this mass are taught to the priest in his ordination. notes on the text i= the international xii(3, march 9 8, new york be= the equinox iii(1 (detroit: universal, 1919) mtp= magick in theory and practice (paris: lecram, 929) 1``awaiting' instead of``await' in i& be. 2. one possible interpretation of this muddled description: artwork 3' comes after``the, instead of before, in i& be. 4' after' in i& be. 5' comes after``censer' instead of before``with' in mtp. 6. spelt``ambiance' in mtp. 7. usually spelt``ptah. 8``we do, instead of``do we, in mtp. 9``child' in book 220 i

ALEISTER CROWLEY THE QABALAH

by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a\a\ a.c [it was published in equinox i (8] 59 i.e, the chald an oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancie

364= inter alia, alpwm rua, the hidden light, a title of kether, and fch, the adversary t.s. 75 vide al i. 22 t.s. 76 this may have been wishful thinking on crowley s part. the time and place of birth accompanying ac s birthchart as printed in equinox i (7) and equinox of the gods actually give cancer, not leo, rising, suggesting the figure had been fudged. the editor of the blue brick edition of magick obligingly corrected the time of birth to make leo the ascendent again. rupert gleadow (an astrologer friend of symonds to whom ac had claimed there was less than one per cent truth in astrology) prepared a hostile horoscope which was printed in the great beast as a piece of posthumous revenge t.s 77 because cheth, 8, spelt in full= tyj, 418 t.s. liber lviii 43 this all seemed to me so impo

ALEISTER CROWLEY EQ I 1

have done that, we may proceed to the next question. it is no good asking it now. 131 "there are purse-proud, penniless ones who stand at the door of the tavern, and revile the guests" we attach little importance to the reverend out-at-elbows, thundering in bareboards chapel that the rich man gets no enjoyment from his wealth. good, then. let us obtain the volume entitled "the book of the sacred magick of abramelin the mage; or the magical writings of that holy illuminated man of god, captain fuller, and carry out fully their instructions. and only when we have succeeded, when we have put a colossal! against our vital? need we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing "i do not ask to see the distant path; one s

ALEISTER CROWLEY EQ I 5

unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; an

ALEISTER CROWLEY EQ I 5

n, and says "samajh, samajh, samajh" and the fifth adept examines the left half of my brain, and then holds up his hand in protest, and says "pla (i cannot get the sentence, but the meaning is: in the thick darkness the seed awaiteth spring) and now am i again rapt in contemplation of that universe of letters which are stars. the words orlo, ilro, tule are three most secret names of god. they are magick names, each having an interpretation of the same kind as the interpretation of i.n.r.i, and the name oit, rlu, lrl, ooe are other names of god, that contain magical formulae, the first to invoke fire; the second, water; the third, air; and the fourth, earth. and if the table be read diagonally, every letter, and every combination of letters, is the name of a devil. and from these are drawn

ving an interpretation of the same kind as the interpretation of i.n.r.i, and the name oit, rlu, lrl, ooe are other names of god, that contain magical formulae, the first to invoke fire; the second, water; the third, air; and the fourth, earth. and if the table be read diagonally, every letter, and every combination of letters, is the name of a devil. and from these are drawn the formulae of evil magick. but the holy letter i above the triad lll dominateth the table, and preserveth the peace of the universe. and in the seven talismans about the central table are contained the mysteries of drawing forth the letters. and the letters of the circumference declare in glory of nuit, that beginneth from aries9. 68 all this while the adepts must have been chanting as it were an oratorio for seven

having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him

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

horonzon sprang within the circle (that part of the circumference of which that was nearest to him he had been filling up with sand all this time, and leaped upon the scribe, throwing him to the earth. the conflict took place within the circle. the scribe called upon tetragrammaton, and succeeded in compelling choronzon to return into his triangle. by dint of anger and of threatening him with the magick staff did he accomplish this. he then repaired the circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. 99 the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the

ALEISTER CROWLEY EQUINOX EQ I 1 2

y aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc. really belongs to the visuddhi cakkr m; so i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to

my blackest despair is tempered by the certainty of coming through it sooner or later, and that with flying colours. 9.30. the last 3/4 hour i wasted talking to dr. r- that most interesting man. i don't mean talking; i mean listening. you are a bad, idle good-for-nothing fellow, o.m. why not stick to that mantra? 10.40. have drunk two citrons press s and gone to my room to work a mighty spell of magick art. 11.0. having got rid of maryt (who, by the way, is quite mad) and thereby (one might hope) of apophis and typhon, i perform the great ritual dclxxi with good results magically;"i.e. i formulated things very easily and forcibly; even at one time i got a hint of the glory of adonai. but i made the absurd mistake of going through the ritual as if i was rehearsing it, instead of staying at

date and insisting upon being "really" received. i will therefore now (11.50) sit down again and invoke really hard on these same lines, while the perfume and the vision are yet formulated, though insensibly, about me. and thus shall end the third day of my retirement."the fourth day" 12.15. so therefore begins the fourth day of this my great magical retirement; i bleed from the slashes of the 32 magick knife; i smart from the heat of the holy oil; i am bruised by the scourge of osiris that hath so cruelly smitten me; the perfume yet fills the chamber of art; and i? oh adonai my lord, surely i did invoke thee with fervour; yet thou camest not utterly to the tryst. and yet i know that thou wast there; and it may be that the morning may being rememberance of thee which this consciousness doe

be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach. i shall try and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. tho

bout with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d'ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and coffee. all should now acq

ALEISTER CROWLEY EQUINOX EQ I 2

d the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("see" illustration (the g

ALEISTER CROWLEY EQUINOX EQ I 3 2

swear and affirm: that i will use this power to a good purpose only, and in the service of the gods. and i declare that in this operation i shall succeed: that the shroud shall conceal me alike from men and spirits; that it shall be under my control: ready to disperse and to re-form at my command. and i declare that all is now ready for the due fulfilment and prosecution of this mine operation of magick art [go to altar as hierophant, left hand on triangle, right hand holding verendum, by path of hb:taw or malkuth""the potent exorcism" come unto me, o shroud of darkness and of night. i conjure ye, o particles of darkness, that ye enfold me, as a guard and shroud of utter silence and of mystery. in the name ahih and by the name ahih! in the name agla and by the name agla! in the name exarp

ALEISTER CROWLEY EQUINOX EQ I 4 3

and curse awhile at all these follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void pro

r hell. then, when sir palamedes came back to himself, the shrine was dark. cold was the incense, dead the flame; the slain babe lay there black and stark. what of the beast? what of the quest? more blind the quest, the beast more dim. even now its laughter is suppressed, while his own demons mock at him! 74 o thou most desperate dupe that hell's malice can make of mortal men! meddle no more with magick spells, sir palamede the saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cri

ALEISTER CROWLEY EQUINOX EQ I 4

dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. 18 let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am

BALANCE J

ges cannot be taken lightly. rarely have pastels been forced to create such sumptuous crescendos and chaotic riots of colours as they were in his later pastel works. there can be few examples of draftsmanship in pen and ink as fine as the early magickal drawing of spare, busy in the first opulent heights of his post royal academy flowering. spare found himself in a starkly brilliant world of high magick and decadence fueled by his experiences with aleister crowley and the a.a. and his experiments with narcotics and bi-sexuality. there has been much speculation as to spare s sexual orientation. later on in life he had strong attachments to the women he knew, but in his youth, he seems to have had strong bi-sexual leanings, something that he shared with aleister crowley. for instance how are

he age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugly ecstasy, this plasma is seen forming and reconstituting into winged serpents and tiny dragons and connecting the ground with the air. in the later more colourful pastels, the symbol of the tree seems to be linked in some way to ancestor worship. pictures such as trees present the viewer with a d

BALANONES TEMPLE OF SET FAQ

setian sites are identified they will be listed at http//www.xeper.org- other ftp sites- ftp//ftp.lysator.liu.se/pub/religion/satanism/tos 10/1997: the most recent files found were dated 1994. 9/1999: the site url has changed (capitalization only, and the most recent files at this time are dated 1996. it does have a 1994 copy of the temple's reading list- ftp//nic.funet.fi/pub/doc/religion/occult/magick/thelema/tos (this is the original slopoke tree moved to funet- obsolete ftp links (no longer useful- ftp//etext.archive.umich.edu/pub/quartz/occult/set reference: mailto//ftp@etext.archive.umich.edu (paul southworth) october, 1997: i could not find the quartz/occult directory november, 1997: it appears that all files dealing with the tos have been removed from this site because of their age

BANISHING THE SLAVE GODS

y into their own daily practice, then, for all it's worth. you have my blessings. please keep in mind though, that some preliminary grounding with the basics of magical discipline are essential. my suggestion is the mastery of certain fundamental exercises that are outlined concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//www.geocities.com/athens/parthenon/4052/starruby.htm this rite serves as both a banishing and an invocation. the "io pan" may be substituted with "hail satan" as they are both essentially the same force. the visualization of the pentagram is

BLACK SERPENT1

a basic rule that holds true for all traditional left hand path religions (including satanism, demonolatry, etc- the dark lords expect their followers to take responsibility for their own actions, and, at the same time, exercise self discipline. they teach what is known, to most traditionalists, as sect law. sect law dictates 21 that misdirected energies fall back on the person practicing demonic magick. unjust actions do qualify as misguided and thus, something akin to a three fold law applies. people claiming affiliation with a left hand path religion without regard for these laws are most often downtrodden teens who have low self esteem, and a need to belong to something bigger. they see the dark gods as a means of empowerment, of strength over people who have hurt them, and as a force

ch 31, april 9th, and may 13th. traditionally these rites were celebrated to welcome the coming of new earth (spring. it is common practice to have large feasts during these rites. it is said that if the demonolator allows a few drops of his/her blood to fall upon the ground around these dates, belphegore and the other earth-based daemons will look kindly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polari

t, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25. to invest with ministerial or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, o

BLACK WITCHCRAFT

es to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of left hand path sexual magick is a challenge which moves beyond the constraints of sociological limitation; it is taboo without psychological degradation, self-motivational empowerment through becoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand pa

ecoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice

a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft

within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or im

through antinomian practices and thought, by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife know

BLUE EQUINOX

k describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m

xviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .c

f occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled, by s.l. mathers. the text of the qabalah, with commentary. a good elementary introduction to the subject. konx om pax. four invaluable treatises and a preface on mysticism and magick. the pistis sophia. an admirable introduction to the study of gnosticism. the oracles of zoroaster. an invaluable collection of precepts mystical and magical. the equinox 22 the dream of scipio, by cicero. excellent for its vision and its philosophy. the golden verses of pythagoras, by fabre d.olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by her

got and fanatic. the a.a. does not offer examination in this course, but reccomends these books as the foundation of a library. section 2. other books, principally fiction, of a generally suggestive and helpful kind zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of el

he fourth dimension. alice in wonderland by lewis carrol. valuable to those who understand the qabalah. alice through the looking glass, by lewis carrol. valuable to those who understand the qabalah. the hunting of the snark by lewis carrol. valuable to those who understand the qabalah. the arabian nights, translated either by sir richard burton or john payne. valuable as a storehouse of oriental magick-lore. morte d.arthur, by sir thomas malory. valuable as a storehouse of occidental magick-lore. the works of fran ois rabelais. invaluable for wisdom. the kasidah, by sir richard burton. valuable as a storehouse of philosophy. curriculum of a.a. 25 the song celestial, by sir edwin arnold. the bhagavad- gita in verse. the light of asia, by sir edwin arnold. an account of the attainment of ga

BOOK OF BLACK SERPENT

ferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as we have said before. the magical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and the prayers, invocations, rituals or sigils you will use in this operation. the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part

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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

, but they do not proselytize. this leads many would-be witches, out of sheer frustration, to simply declare themselves "witches" and start their own practices. in doing so they draw on any, and oftimes all, available sources. the danger here is that they do not know what is valid and relevant and what is not. unfortunately there are now many such covens, operating with large chunks of ceremonial magick happily mixed-in with smatterings of satanism and odds and ends of voodoo together with amerindian lore. witchcraft is a very "loose" religion, in terms of ritual practices, but it does have certain basic tenets and there are established ritual patterns to be adhered to. the purpose of this book is to give this necessary information. with it, you as an individual or (with like-minded friend

buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book

astringents, bitter tonics, calmatives, carminatives and aromatics, cathartics, demulcents, diaphoretics, diuretics, emollients, expectorants, nervines, nerve stimulants, refrigerants, sedatives, stimulants. vitamins in herbs. the art of prescribing medicine. some simple treatments medicinal drinks, syrups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. po

craft's origins in palaeolithic times; 25,000 years ago. she saw it as a more or less unbroken line through to the present, and as a fully organized religion throughout western europe for centuries before christianity. recently scholars have disputed much of what murray said. she did, however, present some tangible evidence and much thought-provoking material. as a probable development of religio-magick (rather than witchcraft, per se, her theories are still respected. twenty-five thousand years ago palaeolithic wo/man depended upon hunting to survive. only by success in the hunt could there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gust

tning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest form of magick was probably of the sympathetic variety. similar things, it was thought, have similar effects: like attracts like. if a life-size, clay model of a bison was made, then attacked and "killed. then a hunt of the real bison should also end in a kill. religio-magickal ritual 1 2/ buckland's complete book of

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

card- were squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based o

ick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher se

west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness t

ft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the same time in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously k

e of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natura

CHAOS MAGICK AND LUCIFERISM

that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my ear