Michael Wynn's Occult Reference Library
MAGICAL,MAGICKAL

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ur signed pledge to keep secret all relating to this order, but to confirm it, i now ask if you are willing, in the presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the we

iereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile cur

tical circumambulation takes place. this is a creation of a vortex and it is symbolic of the rise of divine light from nothingness. it is the cross and triangle that act as a magnet, pulling in this divine light which is initially attracted during the mystical circumambulation. the cross and triangle are very powerful symbols and are not only used in the hall of the neophyte but for several other magical workings. the triangle is also referred to as the triangle of manifestation, and in the charging of a telesmata, it is often placed inside this white triangle, which allows the energies to be infused into it. it is the triangle that the candidate places his hand upon when taking the sacred oath. 45 the pillars in the hall of the neophyte are described in the lesson 'highlights of knowledge

ground once with the left foot as you place it beside the right one. bring your left hand to your mouth and touch the center of your lip with your 42 forefinger. close your other fingers and thumb, and drop your right hand to your side. imagine that a watery vapor now surrounds you and encloses you. more will be given on these two signs in higher grade levels, as they are used extensively in both magical and astral operations. make sure you are doing these signs at least twice a day with your daily rituals, as it is necessary to affix the symbolism deep in the subconscious mind for it to be effective. the special handshake greeting that is used to greet fellow fraters and sorors of the hermetic order of the golden dawn has several symbolic reminders that help reaffirm the bond and secrets

the other four, kaph nun peh and tzaddi have tails which come below the line as shown. hebrew letters are written from right to left. the dogesh, or pointing, which represents the vowel sounds in modern hebrew script is not given. it was a later invention to standardize pronunciation, and is described in books on hebrew grammar. this pointing or dogesh sign is not imortant to the golden dawn magical system. its use was to denote which of the various vowel sounds were meant by the letters used. it is helpful to learn the methodology behind this usage, but it is not required. hebrew letters are holy symbols. they should be carefully drawn and square. 53 meditation one let the neophyte consider a point as defined in mathematics--having position, but no magnitude -and let him note the ide


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

y cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be l

and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that has been gathering dust, do whatever it takes to help ourselves to get the results we desire. my late mother would always say if i asked for extra funds 'money doesn't grow on trees; and this holds true even in the magical world

o, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is where it remains today. in the same way, the crosses on the hot cross buns that we eat on good friday were originally the ancient astrological signs for the earth, and were eaten to absorb the power and fertility of mother earth. hot cross buns were still thought to retain their magical qualities until the early decades of the nineteenth century and were said to offer protection against drowning. for this reason, hot cross buns were hung from the roofs of coastal churches where their remains can still be seen. the old ways did not die quickly, however, and so for centuries the two religions co-existed as people gradually transferred their allegiance from the earth mother

nda was published, named after the family who had been custodians of the wisdom since the sixth century bc. some insist the manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certai

to rely on the principles of natural justice that under karmic principles will redress the balance, either in this lifetime or the next. the chief moral codes are the wiccan rede and the threefold law. the wiccan rede states simply 'an it harm none, do what you will. this deceptively straightforward statement refers to the self as well as others. i have already mentioned the threefold law whereby magical intent- and, many believe, actions and thoughts- return to the sender with three times the intensity. because people are responsible for their own actions, everyone -witch and non-witch alike- can choose to do good or evil. many witches and wiccans believe that they are reincarnated in some form and also that the results of past deeds can follow a person from one life to the next. you can


ABRAMELIN1

on has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer lytton and eliphas levi, that the former had based part of his description of the sage rosicrucian mejnour on that of abra-melin, while the account of the so-called observatory of sir philip derval in the strange story was to an extent copied from and suggested by that of the magical oratory and terrace, given in the eleventh chapter of the second book of this present work. certainly also the manner of instruction applied by mejnour in zanoni to the neophyte glyndon, together with the test of leaving him alone in his abode to go on a short journey and then returning unexpectedly, is closely similar to that employed by abra-melin to abraham, with this difference, 2 intr

lin, 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 the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and comple

by the latter) differ in style from introduction iv the former, the phraseology is quaint and at times vague, and the second person plural, vous, is employed for the most part instead of tu. the work may then be thus roughly classified: first book= advice and autobiography; both addressed by the author to his son lamech. second book= general and complete description of the means of obtaining the magical powers desired. third book= the application of these powers to produce an immense number of magical results. though the chapters of the second and third books have special headings in the actual text, those of the first book have none; wherefore in the table of contents i have supplemented this defect by a careful analysis of their subject matter. this system of sacred magic abraham acknow

362, and to have written this manuscript for his son, lamech, in 1458, being then in his ninety-sixth year. that is to say, that he was the contemporary both of nicholas flamel and pernelle, and also of the mystical christian rosenkreutz, the founder of the celebrated rosicrucian order or fraternity in europe. like the latter, he appears to have been very early seized with the desire of obtaining magical knowledge; like him and flamel, he left his home and travelled in search of the initiated wisdom; like them both, he returned to become a worker of wonders. at this period, it was almost universally believed that introduction v the secret knowledge was only really obtainable by those who were willing to quit their home and their country to undergo dangers and hardships in its quest; and th

ointed hope. like his great namesake, the forefather of the hebrew race, he had not in vain left his home, his ur of the chaldees, that he might at length discover that light of initiated wisdom, for which his soul had cried aloud within him for so many years. this culmination of introduction vi his wanderings was his meeting with abra-melin, the egyptian mage. from him he received that system of magical instruction and practice which forms the body of the second and third books of this work. in the manuscript original this name is spelt in several different ways, i have noted this in the text wherever it occurs. the variations are: abra-melin, abramelin, abramelim, and abraha-melin. from these i have selected the orthography abra-melin to place on the title page, and i have adhered to the


ABRAMELIN2

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 pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can to

others and not having the conveniences at disposal which are necessary, and which this operation demandeth. among women, there be only virgins who are suitable; but i11 strongly advise that so important a matter should not be communicated to them, because of the accidents that they might cause by their curiosity and love of talk, the sacred magic 48 the fourth chapter. that the greater number of magical books are false and vain. ll the books which treat of characters, extravagant figures, circles, convocations, conjurations, invocations, and other like matters, even although any one may see some effect thereby, should be rejected, being works full of diabolical inventions;12 and ye should know that the demon maketh use of an infinitude of methods to entrap and deceive mankind. this i have

and this being an essential point ye ought well to consider the same. it is, however, quite true that the elements and the constellations do perform of themselves certain operations22 but this is to be understood of natural things, as it happeneth that one day is different unto another; but such a difference hath not operation in things spiritual and supernatural, being thus useless for (higher) magical operations. the election of days is still more useless, the election of hours and minutes whereof the ignorant make so much, is further a very great error. wherefore i have resolved to write this particular chapter, in order that this error might appear more plainly evident unto him who readeth it, and that he may draw profit therefrom so as to operate with judgment. 7 of abramelin the mag

ce; thus having partly the same root as azazel. amaimon: also written frequently amaymon; perhaps from the greek word maimon, present participle of maimao; and a as an enforcing particle; hence amaimon would mean terrible violence and vehemence. this spirit is also called by the rabbins mhzal, mahazael, perhaps from the root mz= to consume, or devour. amaymon is spoken of in the various mediaeval magical works as being a very potent spirit, and the use of a ring, with magical characters to hold before the mouth while conversing with him, is recommended as a protection against his deadly, fiery, and poisonous breath. the sacred magic 86 the servitors of oriens, paymon, ariton and amaymon. hosen: from chaldaic, chvsn, chosen= strong, vigorous, powerful. saraph: from hebrew, shrp= to burn, or

g demon. but the hebrew root shd implies the same idea as the english words to shed; and signifies a female breast. ekdulon: probably from greek, ekduo= to despoil. mantiens: from latin, mantiens, and greek, manteia, prophesying, divining. obedama: from hebrew,obd= a servant. ama= mother. but amh= a maid-servant, whence obedama should signify a womanservant. sachiel: is a name frequently given in magical works to an angel of the planet jupiter. skk= to cover or protect, but schh= to trample down. moschel: from hebrew, mvsh= to move oneself about. pereuch: perhaps from greek, per and euche= concerning prayer, or given unto prayer. deccal: from hebrew, dchl= to fear. asperim: perhaps from latin, aspera= rude, rigorous, perilous, dangerous. katini: from hebrew, kthn= a tunic, whence the greek


ABRAMELIN3

o d e s o f o s e d o b o m e s o k (9) r o t h e r o r o r i e t o a r a h h a r a o t e i r o r o r e h t o r (11) m e b h a e r e l i a i l e b i k o s i a h a o r o a h a i s o k i b e l i a i l e r e a h b e m (10) m e l a b b e d e l i n a l s e l i n a k i l b a n a k a k a b b a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the info

ffect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third book consist solely of squares of letters, which may be roughly divided into four distinct classes( b) those in which the whole of the square is occupied by letters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vaca

e mage 142 no. e is a square of e j squares. pelagim, hebrew plgim divisions, strata, etc. no. f is a square of d g squares. kiloin= hebrew qloim, excavations. no. g is a gnomon of j squares taken from a square of c f squares. nakab- hebrew, nqb= piercing. perforation. no. h is a square of d g squares. kittik may mean= to arrange in a store-place. tinnat recalls a name used on some of the gnostic magical gems. tannit is the name of a tyrian goddess. no. i is a gnomon of j squares out of a square of c f squares. marak, from hebrew mrq= to cleanse, purge, or refine. the sacred magick 143 the seventh chapter. o cause the spirits to perform with facility and promptitude all necessary chemical labours and operations, as regardeth metals especially( b) to make all metals( c) to make them perform

quare it will be noted is not a perfect acrostic. no. g is a square of g e squares. diseebeh 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

an attempteth to make them submit to his commands, and this is why it is most necessary to be upon one s guard and to distrust oneself, the true commandment will be that which will be given when he who commandeth shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. and if a mortal 7. i cannot possibly see that the well-known heptameron or magical elements of peter of abano in any way counsels pacts, or deserves the above severe speeches of abraham the jew. the sacred magick 213 man not having on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having los


ADDTLS

ll obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagra

our sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the squares of the enochian tablets have been treated as a single whole, and as being flat. in reality, however, they are represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the exception of the tetragrammaton letter, upon which everything else depends, all the other attributions appear and are included in the definition of the nature of the pyramid. each side of the pyramid is colored according to


ADEPTUS MINOR INITIATION

ome a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality" 14 hrwbg "furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this

pt into their religions. so, after five years residence in germany, he initiated three of his former monastic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for

ou must never shed the blood of any of your brethren of the r.r et a.c. either by word, action or by the sword. finally, let the blood that pours forth from the wound be a reminder that should you ever turn against what you know to be is your true will, the brethren of the r.r. et a.c, the chiefs of the second order and the guardians both angelic and physical that guard the order, may all of your magical powers cease and may your blood be shed. do you understand, and do you agree to this most solemn pledge (chief places the cut upon the aspirant. chief "i now greet you with the grip of this grade (does this. 35 the fingers of the right hand are to form the letters l.v.x. the first and middle fingers are stretched to suggest the v, the little finger is crossed over the third to make an x. t


ALEISTER CROWLEY EIGHT LECTURES ON YOGA

right or wrong for its purposes. the intimation is as assured as that of the swordsman when he picks up an untried weapon; either it comes up sweet to the hand, or it does not. you cannot explain it, and you cannot argue it away. 21. i have treated yama and niyama at great length because their importance has been greatly under-rated, and their nature completely misunderstood. they are definitely magical practices, with hardly a tinge of mystical flavour. the advantage to us here is that we can very usefully exercise and develop ourselves in this way in this country where the technique of yoga is for all practical purposes impossible. incidentally, one's real country- that is, the conditions- in which one happens to be born is the only one in which yama and niyama can be practised. you can

nsciousness with the universe. we spoke of the eight limbs of yoga, and 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 inte

e have arrived at this system by purely intellectual examination, and it is open to criticism; but the point i wish to bring to your notice tonight is that it corresponds closely to one of the great states of mind which reflect the experience of samadhi. there is a vision of peculiar character which has been of cardinal importance in my interior life, and to which constant reference is made in my magical diaries. so far as i know, there is no extant description of this vision anywhere, and i was surprised on looking through my records to find that i had given no clear account of it myself. the reason apparently is that it is so necessary a part of myself that i unconsciously assume it to be a matter of common knowledge, just as one assumes that everyone knows that one possesses a pair of l

possible, considering the difficulty of langauge, and the fact that the phenomena involved logical contradictions, the conditions of consciousness being other than those obtaining normally. the vision developed gradually. it was repeated on so many occasions that i am unable to say at what period it may be called complete. the beginning, however, is clear enough in my memory. 19. i was on a great magical retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realised that this was a physical representation of the universe, in what i may call its essential structure. i exclaimed 'nothingness, with twinkles' i concentrated upon this vision, with the result that the void spac

ciety was therefore able to free itself from the perplexities of religion, in exactly the same way as the novice obtains 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 troub


ALEISTER CROWLEY ACROSS THE GULF

d with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn; it went about the city whirling forth, abounding, crying aloud; whereat the people worshipped, being abased with exceeding fear. moreover, they hearkened unto their wise men and brought gifts of gold, so that the temple floor was heaped high; and gi

and for him it is necessary to understand fully that change of office (for the gods neither die nor are re- page 40 gulf.txt born, but now one initiates and the other guards, and now one heralds and the other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so no


ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

new york, 1959 fossey, c. la magie assyrienne paris, 1902 de la fuye, a "le pentagramme pythagoricien, sa diffusion, son emploi dans la syllabaire cuneiforme" babyloniaca paris, 1934 genouillac "les dieux de l'elam" recueil de travaux relatifs a la philologie 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 myth


ALEISTER CROWLEY BOOK OF LIES

ably 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. pan is a generic name, including this whole

abika.com 33 commentary( iota beta) the dragon-flies were chosen as symbols of joy, because of the author's observation as a naturalist. paragraph 1 mere repeats chapter 4 in quintessence; 1001, being 11 sigma (1-13, is a symbol of the complete unity manifested as the many, for sigma (1-13) gives the whole course of numbers from the simple unity of 1 to the complex unity of 13, impregnated by the magical 11. i may add a further comment on the number 91. 13 (1 plus 3) is a higher form of 4. 4 is amoun, the god of generation, and 13 is 1, the phallic unity. daleth is the yoni. and 91 is amn (amen, a form of the phallus made complete through the intervention of the yoni. this again connects with the io and oi of paragraph 1, and of course io is the rapture-cry of the greeks. the whole chapter

ies get any book for free on: www.abika.com 93 [96] commentary( mu-gamma) the title of this chapter refers to a hebrew legend, that of the prophet who heard "a going in the mulberry tops; and to browning's phrase "a bruised, blackblooded mulberry. in the world's tragedy, household gods, the scorpion, and also the god-eater, the reader may study the efficacy of rape, and the sacrifice of blood, as magical formulae. blood and virginity have always been the most acceptable offerings to all the gods, but especially the christian god. in the last paragraph, the reason of this is explained; it is because such sacrifices come under the great law of the rosy cross, the giving-up of the individuality, as has been explained as nauseam in previous chapters. we shall frequently recur to this subject

eptable offerings to all the gods, but especially the christian god. in the last paragraph, the reason of this is explained; it is because such sacrifices come under the great law of the rosy cross, the giving-up of the individuality, as has been explained as nauseam in previous chapters. we shall frequently recur to this subject. by "the wheel spinning in the spire" is meant the manifestation of magical force, the spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar

the number and the title, the former being intelligible to all nations who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first


ALEISTER CROWLEY LIBER 777

hoth.7 but we hope that the present venture will attract scholars from all quarters, as when the wounded satan leaned upon his spear, forthwith on all sides to his aid was run by angels many and strong, and that in the course of time a far more satisfactory volume may result. many columns will seem to the majority of people to consist of mere lists of senseless words. practice, and advance in the magical or mystical path, will enable little by little to interpret more and more. even as a flower unfolds beneath the ardent kisses of the sun, so will this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have

atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adept

har yujz zachi rbyhs sahiber 20 hrwanna ananaurah hydyar rayadyah rpcm mishpar 22 ynsrf tarasni nrhs saharnatz rdjc shachdar 24 wmk kamotz rhwdnn nundohar laydwrtw uthrodiel 25 tarcm mishrath yrhw vehrin ahwba aboha 26 wnsm misnim hysysy yasyasyah laydwrbydgsy yasgedibarodiel 28 mpss saspam wrdba abdaron laydwrg gerodiel 29 ymlhb bihelami wrwa avron [yrfs satrip table of correspondences 27 cxlix. magical images of the decans (ascendant. cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her

es 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and in his left a lapwing. a man with an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, a

foi lori gaxisphilium 26 a man holding a book which he opens and shuts assafoetida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table v (continued) 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22


ALEISTER CROWLEY LIBER CHANOKH

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 crowley s prefaratory note would probably take a few books. at the time crowley was writing, the tables of so

ee 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 cited as casaubon, true relation or tfr. the ms of these diaries is bl cotton appendix xlvi (a.k.a. royal appendix xlvi, sloane ms 5007. denning, melita& phillips, oswald (1986: mysteria magica (the magical philosophy, vol. 3. st paul mn: llewellyn. revised 2nd edition; originally published st paul mn: llewellyn, 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. rep


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he laws of nature as conceived by ix him. to neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskilful practitioner himself to the utmost peril. if he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. thus the analogy between the magical and the scientific conceptions of the world is close. in both of them the succession of events is perfectly regular and certain, being determined by immutable 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 h

and 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 will to inform the world of certain facts within my 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

in the present state of our 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 tr

in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general a

ure of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit: with some account of the constrains and curses occasionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick:


ALEISTER CROWLEY MAGICK WITHOUT TEARS

t- or your host- if he or she should prove ignorant of his or her share of the dialogue. it is perhaps because these matters are so petty and trivial in appearance that they afford so excellent a training. they teach you concentration, mindfulness, moral and social courage, and a host of other virtues. like a perfect lady, i have kept the tit bit to the last. it is absolutely essential to begin a magical diary, and keep it up daily. you begin by an account of your life, going back even before your birth to your ancestry. in conformity with the practice which you may perhaps choose to adopt later, given in liber thisarb, sub figura cmxiii, paragraphs 27-28, magick, pp. 420-422, you must find an answer to the question "how did i come to be in this place at this time, engaged in this particul

has previously proved very useful, and that is a weekly letter. eliphas l vi did this with the baron spedalieri, and the correspondence is one of the most interesting of his works. you ask such questions as you wish to have answered, and i answer them to the best of my ability. i, of course, add spontaneous remarks which may be elicited by my observations on your progress and the perusal of your magical diary. this, of course, should be written on one side of the paper only, so that the opposite page is free for comments, and an arrangement should be made for it to be inspected at regular intervals. love is the law, love under will. fraternally, 7 666 letter no. b april 20, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to have your letter, and am very so

nas" and the like. attempts at translation are very unsatisfactory. i find that even with such a simple matter as the "eight limbs of yoga" as you will see when you come to read my eight lectures. i am very pleased with your illustrations; that is excellent practice for you. presently you have to make talismans, and a lamen for yourself, and even to devise a seal to serve as what you might call a magical coat-ofarms, and all this sort of thing is very helpful. it occurs to me that so far we have done nothing about the astral plane and this path of tau of which you speak. have you had any experience of travelling in the astral? if not, do you think that you can begin by yourself on the lines laid down in liber o, sections 5 and 6 (see magick, pp. 387-9. if not you had better let me take you

10- 11. 11 p.m- 2 a.m. cara soror, do what thou wilt shall be the whole of the law. magic without tears get any book for free on: www.abika.com 28 your's of yestere'en came to gladden me just when the whole evening lay blank before me: the one job such a big job that i simply can't get down to it until i get help: how annoying! still, yours the gain! 1. that verse (al. i, 44) condenses the whole magical technique. it makes clear- when you have understood it- the secret of success in the great work. of course at first it appears a paradox. you must have an aim, and one aim only: yet on no account must you want to achieve it! those chapters of the book of lies quoted in my last letter6 do throw some light onto this abyss of self-contradiction; and there is meaning much deeper than the contr

ames, may be more convenient either (a) to you personally or (b) to the work you are at. e.g. i have magic without tears get any book for free on: www.abika.com 32 very little sympathy with jewish theology or ritual; but the qabalah is so handy and congenial that i use it more than almost any- or all the others together- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost instinct, and by the memory of my incarnation as ankh-f-n-khonsu, that i use it (with its graeco-phoenician child) for all work of supreme import. why stamp my vitals, madam! the abramelin operation itself turned into this form before i could so much as set to work on it! like the duchess' baby (excuse this enthusiasm; but you have a


ALEISTER CROWLEY MEDITATION

o try to control it "not quite so many thoughts, please "don't think quite so fast, please "no more of that kind of thought, please" it is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. the attempt to repress has the effect of exciting. when the unsuspecting pupil first approaches his holy but wily guru, and demands magical powers, that wise one replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attention, and says "in order to obtain this magical power which you seek, all that is necessary is to wash seven times in the ganges during seven days, being particularly careful to avoid thinking of that one spo

s results are different. possibly the cause is only one, refracted through diverse 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 ad

of the mind in trying to escape from control. he is perfectly safe so long as he sticks to meditation, doing no more and no less than that which we have prescribed; but the mind will probably not let him remain in that simplicity. this fact is the root of all the legends about the "saint" being tempted by the'"devil" consider the parable of christ in the wilderness, where he is tempted to use his magical power, to do anything but the thing that should be done. these attacks on the will are as bad as the thoughts which intrude upon dharana. it would almost seem as if one could not succesfully practice meditation until the will had become so strong that no force in the universe could either bend or break it. before concentrating the lower principle, the mind, one must concentrate the higher

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

find written, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there may, however, be some choice of rooms; this refers to the power of the magician to reincarnate in a suitable body. 55 diagram on this page: a magical circle reminiscent of an illustration in the "treasure house of images" in the equinox. caption below "the circle. 56 chapter ii the circle the circle announces the nature of the great work. though the magician has been limited in his choice of room, he is more or less able to choose what part of the room he will work in. he will consider convenience and possibility. his circle should not


ALEISTER CROWLEY SEPHER SEPHIROTH

aternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a paupe

gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwgm 250 the living god of the worlds, or of the ages mymlw(h yxl) midday (the south) mwrd habit; action (ch) rwdm lamp; prosperity; instruction rn shout, rejoicing nr 251 fir, cedar (cf. 208) nr) the angel uriel: gvrih1 h, i.e. magical force (see lytton fs gcoming race h, and abra-melin fs forehead lamin) lhyrw 252 serpent fs den hrw)m 253 proselytes myrg matred (i.r.q. 996) dr+m 254 an ass rwmx a mark, aim hr+m a solemn promise, vow rdn spikenard (ct. 4:14) drn a spear xmwr merciful, compassionate mwxr 255 burdensome; with difficulty )rmwx the east xrzm a river, stream (gn. 2:10) rhn song of joy hnr 256 tidings (ps. 68:


ALEISTER CROWLEY TAO TEH KING

declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to undertake the 12 task of presenting lao tze in language informed by the sympathetic understanding which initiation and spiritual experience had conferred on me. during my great magical retirement on aesopus island in the hudson river during the summer of 1918, i set myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not set

nderstand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been correc


ALEISTER CROWLEY THE BANNED LECTURE

and crimes. so much so, that his is even confused with the fabulous figure of bluebeard, of whom, even were he real, we know nothing much beyond that he reacted in the most manly way to the problem of domestic infelicity. a moment s digression; in fact, the main point. what is the most precise and most atrocious charge that is made against him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. 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

ld, there is no trace of any such perversion in religious feeling. it is only the bloodthirsty and futile jehovah who has achieved such monstrous births. such upas-trees can only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no antecedent improbability that gilles de rais (or any other person of that place and period) was addicted to black magical practices, for they were all catholics. the power of the church was, at that time, absolute, and even research was limited by the arbitrary theology imposed upon the mind of everyone. the abomination was at its height. but its decline has been rapid. true, one hundred years later it was still possible for queens to be bulldozed by presbyterian pulpiteers, but the time was already predictab

ind was justly estimated by the people in power as the one and only dangerous pursuit. even so, as late as 300 years ago, it was not considered very gentlemanly to be able to read and write. i am not sure that it is. in any case, it is a great error in education to teach these things. grammar, we must never forget, appears in the word "gramarye" beloved of sir walter scott, and "grimoire" a black magical ritual that is to say, any written document. precious little knowledge filtered through christianity. it was against the interests of the church, and in those times it was much easier to suppress people and ideas than it is now, though even today we find priests at least in oxford who appear not to have heard of a certain recent invention by a notorious magician inspired by the devil the p


ALEISTER CROWLEY THE HEART OF THE MASTER

understanding, she told me "my name is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the


ALEISTER CROWLEY THE LOST CONTINENT

e country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from ea

roperties and uses: of that which combined with it: and of black phosphorus. it was the most ancient tradition of the atlantean magicians that they were the survivors of a race inhabiting a country called lemuria, of which the south pacific archipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and their land in ruin. others thought that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again

, however, for a reason too obscure to describe here, no such vulnerable spot as suited the zhee-zhou. he survived and went to work, as it chanced, the next day. the zro was poisoned; a third of atlas died within the hour; the plants on the affected island had to be destroyed, and all its people. it was only repopulated some three hundred and eighty years later, and then for particular reasons of magical economy impossible to dwell upon in this account. marriage was compulsory on all those whose passion had been so exclusive and enduring as to produce two children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid spora

on is pain; that of thought, madness; that of super- consciousness (a state of trance induced by zro and valued above all things) annihilation" his successor had retorted that in this was implicit a postulate that pain, madness and annihilation were undesirable. the third admitted that he had so meant his phrase, but destroying the postulate, still stuck to it. all this was the foundation 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

th and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medicine. it has been theoretically determined towards the end of the tenth state, that zro should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintessence, said they, or universal substance (which some strove to identify with hyle, others with the luminiferous aether) is the two-in-one, liquid and solid, the former part being also twofold, fluid and gaseous, and the latter earthy and fiery. the combination of these four phases of zro accounted for the universe. this quintessence is zro in some state unknown and incal


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deit

the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion surprise to find that the book of the law not o

is packed with examples of philosophical paradox<twin effects of the eternal universe. the moved arm and ball are part of a state of the cosmos which resulted necessarily from its momentarily previous state, 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 pre

, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whose value in greek should be a=1, i=10, f=6, a=1, s=200, s=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is the magical enti

principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we th


ALEISTER CROWLEY THE QABALAH

by the universe i mean the sensible; any other is not to be known: and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible in mind as soon as the argument is accepted, and disappears with its rejection. 31 see 777. liber lviii 20 nor is the qabalah dependent upon its realism, and its application to the works magical but i am defending a philosophy which i was asked to describe, and this is not lawful. a great deal may be learned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translat

ch connect it with the first trinity are the three lost letters or fathers of the hebrew alphabet. in daath is said to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (cjn= 358= hycm, the messiah or redeemer, and tywl= 496= twklm, the bride) it is identical with the kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes,32 which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many bea

important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids. ed.]51 175. a mystic number of venus. 203. abr, initials of ba, b, jwr, the trinity.52 206. rbd, speech, the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force( odic force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; th

ham s a carriage; a carriage is a gig; a gig s a trap; a trap s a snare; a snare s a gin; gin s a spirit; and a spirit s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences 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 cre

r, whose perfection is impossible to attack. 8. the great number of 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


ALEISTER CROWLEY THE SWORD OF SONG

reasons for misleading. 487. sattva.66 the buddhists, denying an atman or soul (an idea of changeless, eternal, knowledge, being and bliss) represent the fictitious ego of a man (or a dog) as a temporary agglomeration of particles. reincarnation only knocks off, as it were, some of the corners of the mass, so that for several births the ego is constant within limits; hence the possibility of the magical memory. the sattva is this agglomeration. see my* paganini, a famous violinist. notes 61 science and buddhism, infra, for a full discussion of this point. 518. and.67 note the correct stress upon this word. previously, mr. w. s. gilbert has done this in his superb lines: except the plot of freehold land that held the cot, and mary, and but his demonstration is vitiated by the bad iambic an

ese 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 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 liable, in the rush and energy of dawning manhood

ound and minute study of the text, may be forced to yield up qabalistic arcana of cosmic scope and importance, we are too often slow to apply a similar restorative to the companion volume, even if we are the lucky holders of burton s veritable edition. to me, then, it remains to raise the alf laylah wa laylah into its proper place once more. i am not concerned to deny the objective reality of all magical phenomena; if they are illusions, they are at least as real as many unquestioned facts of daily life; and, if we follow herbert spencer, they are at least evidence of some cause* now, this fact is our base. what is the cause of my illusion of seeing a spirit in the triangle of art? every smatterer, every expert in psychology, will answer: that cause lies in your brain. english children are

, i.e, in the brain. by assuming higher dimensions of space, we can assimilate this face to realism; but we have no need to take so much trouble. this being true for 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 a

we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; 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 fac


ALEISTER CROWLEY EQ I 1

ortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement" 2 illustrations are not available in this electronic edition. editorial with the publication of this review begins a completely new adventure in the history of mankind. wha

ttle, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to desp

even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of

god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toa

an to miss rossetti and the vivifying influences of his mind and talk. he went into the country a great deal and for long periods i did not see him, and, when at length we met, i found that the virtue was going out of him: he had become moody and irritable, a neuropath. of course, the intellectual richness in him could not be hidden altogether: now and then, he would break out and talk in the old magical way: and conjure wonder out of emptiness, till mean things put on beauty like a dress and all the world was an enchanted place. but, more often, he was gloomy and harassed, and it saddened and oppressed me to meet him. the young artists who came 70 to my shop did not fill his place; they chattered gaily enough, but none of them was a magician as he had been, and i began to realise that gen


ALEISTER CROWLEY EQ I 5

showed, irrefragable. for by the universe i mean the sensible; any other is not to be known; and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible to mind as soon as the argument is accepted, and disappears with its rejection. nor is the qabalah dependent upon its realism, and its application to the works magical- but i am defending a philosophy which i was asked to describe, and this is not lawful. a great deal may be learned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintance with hebrew it is better to study the kabbala denudata of knoor von rosenroth, in despite of the heavy price; for the transla

d to be the head of the great serpent nechesh or leviathan, called evil to conceal its holiness (hb:shin hb:chet hb:nun= 358= hb:chet hb:yod hb:shin hb:mem, the messiah or redeemer, and hb:koph-final hb:taw hb:yod hb:vau hb:lamed= 496= hb:taw hb:vau hb:koph hb:lamed hb:mem, the bride) it is identical with he kundalini of the hindu philosophy, the kwan-se-on of the mongolian peoples, and means the magical force in man, which is the sexual force applied to the brain, heart, and other organs, and redeemeth him. the gradual disclosure of these magical secrets to the poet may be traced in these volumes, which it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beaut

portant for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 x 13, the most spiritual form, 13, of the most perfect number, 12, hva [it is tzivn, zion, the city of the pyramids- ed] 175. a mystic number of venus. 203. abr, initials of ab, bn, rvch, the trinity. 206. dbr, speech "the word of power" 207. avr, light. contrast with avb, 9, the astral light, and avd, 11, the magical light. aub is an illusory thing of witchcraft("cf" obi, obeah; aud is almost= the kundalini force("odic" force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11. 210. pertains to part ii. see liber 418. 214. rvch, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; th

ham's a carriage; a carriage is a gig; a gig's a trap; a trap's a snare; a snare's a gin; gin's a spirit; and a spirit's a ghost" but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences 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 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

hose perfection is impossible to attack. 8. the great number of redemption, because ch= chith= 418, q.v. this only develops in importance as my analysis proceeds. a priori it was of n o great importance. 9. most evil, because of its stability. avb, 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. avd 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


ALEISTER CROWLEY EQ I 5

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 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 ab

gle, and being most heedful that not one drop fall without the triangle; or else choronzon 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 hi

all the time he had a sense of being protected from choronzon, and this sense of security prevented his knowing fear. several times did the scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. now knoweth the scribe that he was wrong in holding much converse with the demon; for choronzon, in the confusion and chaos of his thought, is much terrified by silence. and by silence can he be brought to obey. 102 for cunningly doth he talk of many things, going from subject to subject, a

at was pronounced in the beginning being but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is. bu

very hard to understand, for the images form and dissolve more rapidly than lightning. these images are the illusions made by the ape of thoth. and this i understand, that i am not worthy to receive the mysteries of this aethyr. and all this which i have seen (being all the thoughts that i have ever thought) is, as it were, a guardian of the aethyr. i seem quite helpless. i am trying all sorts of magical methods of piercing the veil: and the more i strive, the farther away i seem to get from success. but a voice comes now: must not understanding lie open unto wisdom as the pyramids lie open to the stars? accordingly, i wait in a certain magical posture which it is not fitting to disclose, and above me appears the starry heaven of night, and one star greater than all the other stars. it is


ALEISTER CROWLEY EQUINOX EQ I 1 2

r. pharm. january 1908."transactions chem. society, 1896,"69" 539."proceedings chem. soc. 1898,"14" 44, feb. 17;"ibid. 1898, p. 184. squires,"companion to british pharmacopoeia, 1908. martindale's "extra pharmacopeia, 1908. hooper's "medical dictionary."chemist and druggist. e. whineray, m.p.s. etc. weh note: presentation continues in no. 2 255 "special supplement" john st. john the record of the magical retirement of g. h. frater, o. m. 1 weh note: the supplement has its own pagination. illustration: bw halftone: in a black border, this is a photograph of a person, presumably crowley, in a violet (assumed from text) robe. the figure is shown in right profile, inclined forward to the right about thirty degrees off the vertical. the feet are bare and visible, with left foot flat and toes p

f others that i have written this record, not without pain. others, reading it, will see the sort of way one sets to work; they will imitate and improve upon it; they will attain to the magistry; they will prepare the red tincture and the elixir of life for they will discover what life means. 6 prologue it hath appeared unto me fitting to make a careful and even an elaborate record of this great magical retirement, for that in the first place i am now certain of obtaining some result therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wisest of the scribes; and i am myself afraid that even here all my skill of speech and study may avail me little, so that the most important part of the record will be blank. now i ca

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, in paris on the last day of september. how surprised was i though, had i thought, i should have remembered that it was so to find all my necessary magical apparatus to my hand! months before, for quite other reasons, i had moved most of my portable property to paris; now i go to paris, not thinking of a retirement, for i now know enough to trust my destiny to bring all things to pass without anxious forethought on my part and suddenly, therefore, here do i find myself and nothing is lacking. i determined therefore to begin steadily and qui

o my hand! months before, for quite other reasons, i had moved most of my portable property to paris; now i go to paris, not thinking of a retirement, for i now know enough to trust my destiny to bring all things to pass without anxious forethought on my part and suddenly, therefore, here do i find myself and nothing is lacking. i determined therefore to begin steadily and quietly, allowing the magical will to come slowly forth, daily stronger, in contrast to my old plan, desperation kindling a store of fuel dried by long neglect, despair inflaming a mad energy that would blaze with violence for a few hours and then go out and nothing done."not hurling, according to the oracle, a transcendent foot towards piety. quite slowly and simply therefore did i wash myself and robe myself as laid

y therefore did i wash myself and robe myself as laid down in the goetia, taking the violet robe of an exempt adept (being a single garment) wearing the ring of an exempt adept, and that secret ring which hath been entrusted to my keeping by the masters. also i took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure


ALEISTER CROWLEY EQUINOX EQ I 2 2

ne of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly hum

ee "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts "shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself with two others was to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams "we must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts "

uild it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "hegemon" answering for him, says "by the guidance of adonai; by the possession of the requi

rrational qualities. fortunately in the case of p. the result was somewhat different; already master of a vast storehouse of knowledge and learning he was less likely to gasp "oh my" at the display of egyptian pyrotechnics than many of the others; he was in fact enabled by their help to weld to his knowledge a catalogue of disruptive learning, and from it add many words to the great dictionary of magical language he was at this time eagerly attempting to construct. this construction of a language should be the object of all rituals; they should bring the seeker step by step nearer to his quest, that is to say, to perfect him in the tongue he one day hopes to speak. each ritual, be it a letter, a word, a sentence, or a volume, should contain a lesson clear and precise, it should leave behin

which he is absolute king, and to 300 describe them to one who lives in another world is like talking dutch to a spaniard. our business then is, to construct if possible a universal language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of quadrating the circle, of blinding darkness, of silent voices &c &c, those who have learned the alphabet of any magical language will understand; and those who have not, if they wish to read any further with profit, had better do so, as it will help them to master the new magical language and doctrines we here offer them. the vision of the adept is so much truer than ordinary vision that when once it has been attained to its effect is never relinquished, for it changes the whole life. blake would have as so


ALEISTER CROWLEY EQUINOX EQ I 2 3

e selkie that deus no' forget" for it was the same seal which he had seen on hackness forty years before. she was a very old seal now but mansie would have known her motherly face amongst a thousand. in the folklore of the hebrides, also, the seal occupies a 343 prominent place. not only has a certain mystery been woven into his life, but even in death his carcass has been accredited with various magical properties. the "highland monthly" for november 1892 contained an article dealing with this subject, by mr. william mackenzie, secretary to the crofter's commission. that the skin, after being dried, should sometimes have been made into waistcoats, is only natural, but it appears that it was also put to a more esoteric use, for persons suffering from sciatica wore girdles of it, with a vie

ellers "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. price 10s a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand per

tive religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sep


ALEISTER CROWLEY EQUINOX EQ I 2

, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornel

is preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense accept

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

tion (v) raise the arms at an angle of sixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-r

ld be satisfied with his result. v 1. let the student be at rest in one of his prescribed positions, having bathed and robed with the proper decorum. let the place of working be free from all disturbance, and let the preliminary purifications, banishings and invocations be duly accomplished, and, lastly, let the incense be kindled. 2. let him imagine his own figure (preferably robed in the proper magical garments and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined fig


ALEISTER CROWLEY EQUINOX EQ I 3 2

d.p.a.l, who at this time was worrying fra: d.d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emergent second line, length 17mm. the second line extends to the right from the truncated first at about 5 degrees below the horizontal, its right

name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the ci

there is a tangent, large ringed circle outside at the ne vertex, point of tangency obscured by the smaller ringed circle of that vertex. there is an equilateral triangle circumscribed within, base parallel to the tangent afore mentioned. there is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the al

f invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the openin

t. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; 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 prepa


ALEISTER CROWLEY EQUINOX EQ I 3 3

with an extraordinary regularity and rhythm of swing, emitting a long continuous howl like a wolf "last stage of g.p.i" said the doctor "he feels absolutely nothing "how interesting" said i; and thought "how the deuce do you know" i shall be very glad when it is finally proved and admitted that the consciousness is independent of the senses and the intellect. hashish phenomena, madness phenomena, magical and mystical phenomena, all prove it; but old dr. cundum and young professor cuspidor, who can neither of them cure a cold in 314 the head, say it isn't so! the "imbecile theologians of the middle ages" are matched by the imbecile cacologians of our own. i repeat, a very valuable book; a very valuable book indeed. fra: o. m. self synthesis. a means to perpetual life. by cornwell round. sim

lity. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge. hatha yoga "the sacred and secret hindu science of""physical development" a gentleman who has studied many years in india under famous yogis is now ready to take pupils. he offers careful and serious instruction_ both theoretical and practical_ but makes no claim to confer siddhim (magical powers. his sole claim is to teach to others what he has himself learned. his western education has enabled him to restore the true science of hatha yoga by discarding the superstitious accretions. this enables him to communicate in a short time what indians must study and practice for years to acquire. he will accept only a few chosen pupils, as his time is already much occupied in other

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, magical equilibrium, the fiery sword, realisation, 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 imprude

caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear" 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 que 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 21s) postage free 10s. 6p. the original work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian, mejnour

nal work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description of the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective author


ALEISTER CROWLEY EQUINOX EQ I 3

eautiful production. this books is very much easier both to understand and to operate than the so-called "greater" key of solomonbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand per

tive religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sep

led on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources. a ribbon is attached to the cross. to the right is a standing book, evidently crowley's magical diary. this book is bound in what looks like red moroccan leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is

speck of dust within the eye! olympas. but that is different! 33 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! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that u

here through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, tho


ALEISTER CROWLEY EQUINOX EQ I 4 2

two with their companions on the following day journeyed to rawal pindi and from this city they set out together to travel for five months in the northern and little frequented districts of baltistan, and to seek that great solemnity and solitude which is only to be found amongst the greatest mountains of earth. with the dhy na visions and trance we arrive at another turning point in frater p.'s magical ascent. for several years he had worked by the aid of western methods, and with them he had laid a mighty and unshakable foundation upon which 172 he now had succeeded in building the great temple of self- control. working upon eastern lines he had laid stone upon stone, and yet when the work was completed, magnificent though it was, there was no god yet found to indwell it. it was indeed

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 inwardly lacerated her evil heart, and burnt into her black bowels as if each word had been a drop of some corrosive acid. she writhed back from him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no long

ds of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dre

its ultimation "there is a consciousness of a tendency to perceive the (pleasant and unpleasant) sensation of a and found it easy to get into the way of it as a mantra which does not interfere much with sense-impressions, 178 but remains as an undercurrent. after several days of this desultory mahasatipatthana, he turned his mind once again to the great work and decided upon a fortnight's strict magical retirement. though his retirement culminated in no definite state of illumination, it is most interesting from a scientific point of view, as it has been carefully kept and the "breaks" that occurred in the meditations have been most minutely classified. june. 22nd. 10.20 p.m. mahasatipatthana for half an hour (1) breathing gets deeper, rather sleepier (i am tired (2) notable throbbing in

n the maintenance to the letter of the rules of yama and niyama, that is absolute chastity in body and mind amongst their pupils.289 now p. proved that the strict letter of the law of chastity had no more to do with the ultimate success of attainment than refusing to work on a sabbath had to do with a free pass to the celestial regions, unless every act of chastity was computed and performed in a magical manner, each act becoming as it were a link in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the gre


ALEISTER CROWLEY EQUINOX EQ I 4 3

lomon 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, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of

carce 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 21s) postage free 10s. 6p. the original work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour

nal work, of which this is a translation, is unique, no other copy being known, although both bylwer lytton and eliphas levi were well aware of its existence; the former having based part of his description on the sage rosicrucian, mejnour, on that of abra-melin, while the account of the so-called observatory of sir philip derval in the "strange story" was, to some extent, copied from that of the magical oratory and terrace given in the present work. there are also other interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective author

her interesting points too numerous to be given here in detail. it is felt therefore that by its publication a service is rendered to lovers of rare and curious books, and to students of occultism, by placing within their reach a magical work of so much importance, and one so interestingly associated with the respective authors of "zanoni" and of the "dogma 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

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, 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 impruden


ALEISTER CROWLEY EQUINOX EQ I 4

priate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfect

tive religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sep

narrow and dirty. i found f. in a room of white and pale green. she was dressed in a white soft stuff with velvet lapels. we conversed awhile. i remember trying 162 in the position many of the egyptian gods assume. 163 qy: is this from habit of expecting living things to move? i can, i think, succeed in keeping them still "note by p" 164 this danger is also experienced by such as carry out black magical operations. the current of will often returns and injures the magician who willed it. 165 soror f. the same as soror s.s.d.f. to lift a cloisonn vase from the shelf to a table, but cannot remember whether i accomplished the act or not. i said "ave soror" aloud (and i think audibly) and remained some time.166 this astral projection is an operation of chokmah; for the chiah must vivify the n

who willed it. 165 soror f. the same as soror s.s.d.f. to lift a cloisonn vase from the shelf to a table, but cannot remember whether i accomplished the act or not. i said "ave soror" aloud (and i think audibly) and remained some time.166 this astral projection is an operation of chokmah; for the chiah must vivify the nephesch shell. after returning p. records that on his journey back he saw "his magical mirror of the universe very clearly in its colours" towards the end of april p. drew up for himself the following daily task (1) to work through the first five of the seven mental operations.167 (2) the assumption of god forms.168 (3) to meditate on simple symbols with the idea of discovering their meaning (4) rising on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this des

g their meaning (4) rising on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and n


ALEISTER CROWLEY EQUINOX EQ I 6 2

hrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosial moon! arise on my desert of sorrow, that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribl

graal, our task is ended. cancer. let us depart, it is accomplished. 124 konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four essays; the first an account of the progress of the soul to perfect illumination, under the guise of a charming fairy tale; the second, an essay on truth, under the guise of a christmas pantomime; the third, an essay on magical ethics, under the guise of the story of a chinese philosopher; the fourth, a treatise on many magical subjects of the profoundest importance, under the guise of a symposium, interspersed with beautiful lyrics. no serious student can afford to be without this delightful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten

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) 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

r term of research, expressed by the way of symbolism, 2 vols. large 8vo "with" 26 "full-page portraits, and other illustrations, cloth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic orders of chivalry. v. of alchemy in masonry. vi. of magical and kabalistical degrees. vii. of the mysteries on their mystical side, and of this subject in its relation to masonry. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly; translated into english from the latin version of knorr von rosenroth, and collated with the original chaldee a

gic: 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, 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 impruden


ALEISTER CROWLEY EQUINOX EQ I 6

us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let

he rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, love- if i love you indeed who adore and wonder and faint for drouth of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret cal

e a little grimly at the integrity of those who try to include all magic under black magic, as is the present trick of the mystic militant here on earth. now, as one who may claim to a slight acquaintance with the literature of both paths, and to have been honoured by personal exposition from the adepts of both paths, i believe that i may be able to bring them fairly into the balance. this is the magical theory, that the first departure from the infinite must be equilibrated and so corrected. 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 ca

e "rites of purification" in a call to the slain god for deliverance, in pre-christian centuries, and further there are mythraic traces in revelation. we also know from a large mass of inscriptions found in recent times, that the early christians made use of the very ancient societies, and by that course spread their doctrine. before the issue of the "unsealing" the same translator published the "magical message of ioannes" a translation of great value which receives much additional light from the later work, and the more so as it supplies, in a knowledge of hermetic greek, much meaning which escapes us in the authorised version. in the "unsealing" mr. pryse goes solid for the book, the whole book, and nothing but the book, as the veritable work of the apostle john, hence the clergy may ex


ALEX SANDERS THE KING OF THE WITCHES

e were drugs in the house, remnants of joan's prescriptions, and he could always cut his wrists with his witch daggers. but he lacked the courage. with no income and no savings he managed on one meal a day with eric. every evening he walked to the reference library where he delved into books on the hebrew abramelin system of magic, reputed to be of great value for purification. he studied the 360 magical symbols, each relating to an aspect of nature, and he began to feel that perhaps he could rehabilitate himself the months of physical humility and menial drudgery had washed away some of the guilt inspired by his practice of black magic. now he needed spiritual exercise to rid himself of it completely. he was precipitated into action when in 1959 eric decided to emigrate to australia. alex

egan with the couple jumping over a broomstick, then over a flaming cauldron, to: ensure the fertility of the marriage. then they had their forearms nicked with a dagger and bound together so that their blood could mingle. normally the third-grade initiation would have been held before this, but for maxine and alex it was already obsolete.they spent their honeymoon in alex'sflat,surrounded by the magical weapons that were so much a part oftheir lives. now that alex spent so much of his time with his bride, paul was very lonely. he had takena room in stockport and had fallen in .love with a girl, but she was engaged to someone else and he had resolvednot to try to win her over. usedto a sociable life, he asked alex to apply his powers to send him someone to live for. for some time alex had

so that the initiate is between the high priest and the high priestess, who hold his elbows tightly as they all whirl round chanting 'bko, eko azarak' to raise the cone of power. when. the others sit down, the initiate, still blindfolded, is led to stand with his back to the altar while the high priestess says 'in other religions, the postulate kneels while the priest towers above him, but in the magical art we are taught to be humble and so we kneel to welcome. them' kneeling, she kisses his feet and says 'blessed be thy feet that have brought thee in these ways' she then kisses him just above his knees and says 'blessed be thy knees that shall kneel at the sacred altar' she kisses himjust above his pubic hair and says 'blessed be thy phallus without which we would not be: while she kisse


ALEXANDRIAN BOOK OF SHADOWS OCCULT

apon. the man asperges them with consecrated salt and water, whereupon the woman picks up the weapon to be consecrated and passes it through the imcense smoke and replaces it on the pentacle. both lay their right hands upon the weapon and press down, saying: both: i conjure thee, o sword (athame, by these names, abrahach, abrach, abracadabra, that thou servest me for a strength and defence in all magical operations against all mine enemies, visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by

ntil thoroughly impregnated with your aura; say six months or as near as possible. but a pair working together may own the same tools, which will be impregnated with the aura of both. notes l published in janet and stewart farrar's the witches way l they 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 cer

eko, eko azrak (etc. over and over, meanwhile pushing c back and forth among them, until h calls a halt. partner then rings bell three times as h turns c to stand before the altar, with c's back to the altar (i.e. facing south if altar is in north. h stands in centre of circle, facing c (and altar. h says: h: in other religions, the postulant kneels, while the priest towers above. but in the art magical we are taught to be humble, and we kneel to welcome her[/him] and we say [kneels] blessed be thy feet, which have brought thee in these ways;[kiss r. foot, then l. foot] blessed be thy knees, that shall kneel at the sacred altar;[kiss r. knee, then l. knee] blessed be thy womb[/phallus, without which we would not be;[kiss above pubes] blessed be thy breasts[/breast, erected in beauty[/form

ever deny the secrets to such a person, if he or she has been properly vouched for by a brother or sister of the art. all this i swear by my hopes of salvation, my past lives and my hopes of future ones to come; and i devote myself and my measure to utter destruction if i break this my solemn oath. kneeling, h. places left hand under candidate's knee and right hand upon his (her) head to form the magical link and concentrates long enough to fully charge c, saying: h: i will all my power into thee. candidate's knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic hair again, saying: h: i consecrate thee with oil. and again with wine, saying: h: i consecrate thee with

d to have taken the spell to its destination. notes published in janet and stewart farrar's the witches' way; from gbg's bos (text b and c give identical versions) l doreen valiente gives just about the same text in the rebirth of witchcraft, describing it as notes she made from gerald gardner's description of the ritual used to deter hitler from invading great britain. l of the ordeal of the art magical learn of the spirit that goeth with burdens that have not honour, for 'tis the spirit that stoopeth the shoulders and not the weight. armour is heavy, yet it is a proud burden and a man standeth upright in it. limiting and constraining any of the senses serves to increase the concentration of another. shutting the eyes aids the hearing. so the binding of the initiate's hands increases the


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

iate, or the electrical force that emanates from him is geometrically circulated through certain centres, producing the necessitated stimulation. at the fifth initiation similarly the force of the third logos may be felt, and at the sixth that of the second logos, while at the seventh the dynamic fire of the first logos circulates through the body of the chohan. it might be tabulated thus: 1. the magical force of the seventh logos is felt at the first initiation. 2. the aggressive fire of the sixth logos is felt at the second initiation. 3. the illuminating light of the fifth logos is felt at the third initiation. 4. the harmonising life of the fourth logos is felt at the fourth initiation. 5. the blending power of the third logos is felt at the fifth initiation. 6. the unifying heat of th

inhabited by perfect existences. through speech a thought is evoked and becomes present; it is brought out of abstraction and out of a nebulous condition and materialised upon the physical plane, producing (could we but see it) something very definite on etheric levels. objective manifestation is produced, for "things are that which the word makes them in naming them" speech is literally a great magical force, and the adepts or white magicians, through knowledge of the forces and power of silence and of speech, can produce effects upon the physical plane. as we well know, there is a branch of magical work which consists in the utilisation of this knowledge in the form of words of power and of those mantrams and formulae which set in motion the hidden energies of nature and call the devas

he physical plane) in direct egoic activity. we must also bear in mind, that in the consideration of this matter we are not dealing with the every day work of average man, but are speaking of the organised creative work, under law and rule, of the advanced man. we thereby set a standard and emphasise the ideal towards which occult students should strive. we must also consider the work of the wise magical student upon the astral plane, whereon, through purified desire and sanctified emotion, he provides those equilibrised conditions and those stable vibrations, which will permit of the transmission without hindrance to the physical plane via the physical brain of the man, of the vibratory activity emanating from the ego, and of the circulatory action of the higher force. hence (if a remark

e, owing to the vital practical value of this section, and to the dangers attendant upon a comprehension of these matters by those who are as yet unready for the work of- 582- a treatise on cosmic fire copyright 1998 lucis trust conscious manipulation of force, it is proposed to impart the necessary teaching under the formula of "rules of magic" with certain elucidating comments. in this way, the magical work is fully safeguarded, and at the same time sufficient is imparted to those who have the inner ear attentive, and the eye of wisdom in process of opening. a. black magicians and white. much is said among occult students these days anent white and black magic,94(260) and much that is said is without force, or truth. it has been truly said that between the two types of workers, the line

ven to disaster. all those who seek to work consciously with the forces of manifestation, and who endeavour to control the energies of all that is seen, need the strong protection of purity. this is a point which cannot be too strongly emphasised and urged, and hence the constant injunctions to self control, comprehension of the nature of man, and devotion to the cause of humanity. the pursuit of magical investigation is dangerous in three ways. if a man's bodies are not sufficiently purified and their atomic vibration is not sufficiently high, he is in danger of over-stimulation when brought in contact with the forces of nature, and this inevitably entails the destruction and disintegration of one or other of his bodies. at times it may entail the destruction of two or more, and when this


ALICE A BAILEY05 THE LIGHT OF THE SOUL

lts of his soul's activity. later when the aspirant has passed on into the mysteries and has learnt how to unify the soul and the lower man so that they function as a coordinated unit on earth, the man learns to sound the word on the physical plane with the object of awakening the forces which are latent within him and thereby arouse the centres. thus he participates increasingly in the creative, magical and psychical work of manifestation, with the object ever in view of benefiting his fellow men and thus furthering the plans of the planetary hierarchy. 29. from this comes the realization of the self (the soul) and the removal of all obstacles. when the master within is known, the assertion of his power becomes increasingly felt, and the aspirant submits his entire lower nature to the con

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 with the spirit can reveal the n

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 this which is the basis of voodooism and of all those practices which cause the depletion and death of men and women who obstruct the path of the black magician or are regarded by him as enemies. with these the aspirant to the mysteries of the brotherhood of the great white lodge has nothing

objective forms exist for the use (and experience) of the spiritual man. by meditation upon this, arises the intuitive perception of the spiritual nature (the purusa. 36. as the result of this experience and meditation, the higher hearing, touch, sight, taste and smell are developed, producing intuitional knowledge. 37. these powers are obstacles to the highest spiritual realisation, but serve as magical powers in the objective worlds. 38. by liberation from the causes of bondage through their weakening and by an understanding of the mode of transference (withdrawal or entrance, the mind stuff (or chitta) can enter another body. 39. by subjugation of the upward life (the udana) there is liberation from water, the thorny path, and mire, and the power of ascension is gained. 40. through subj

cis trust 2. clairvoyance. 3. higher clairvoyance. 4. divine vision. 5. realisation. d. fourth sense..taste. 1. physical taste. 2. imagination. 3. discrimination. 4. intuition. 5. perfection. e. the fifth sense..smell. 1. physical smell. 2. emotional idealism. 3. spiritual discernment. 4. idealism. 5. all knowledge. 37. these powers are obstacles to the highest spiritual realisation, but serve as magical powers in the objective worlds. one fact continuously emerges in this text book of spiritual development, and that is, that the psychic powers, higher and lower, are hindrances to the highest spiritual state and must be left behind by the man who can function freed from the three worlds altogether. this is a hard lesson for the aspirant to grasp. he is apt to think that a tendency towards


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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 preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical magicians, and in what way we can best live the life of a spiritual man, and

derstood, my words are for those who are seeking to measure up to the need for trained servers. i say not, you note, those who measure up. intention and effort are considered by us of prime importance, and are the two main requisites for all disciples, initiates and masters, plus the power of persistence. in our consideration of these rules, i am not so much interested in their application to the magical work itself as in training the magician, and in developing him from the standpoint of his own character. later we may get down to the application of knowledge to the outer manifestation of world forces, but now our objective is something different; i seek to interest the minds and brains (and therefore the lower self) of students in the higher self, thereby keying up their mental interest

e from the subjective band of teachers of whom i am a humble member, let it be to follow the dictates of your own soul and the promptings of your higher self. before we proceed to an analysis of this rule and of the previous one, for rules ii and iii are the two halves of a whole, i would like to remind you that, in this series of meditations upon these ancient formulas, we are concerned with the magical work of the aspirant as a co-worker in the enterprises of the great white lodge. we are dealing with the methods of white magic. let me remind you also, that the magical work of our planetary hierarchy consists of tending the psyche in the world of forms, so that the unfolding flower of the soul may be nurtured and fostered in such wise that radiant glory, magnetic force and (ultimately) s

hysical body to such an extent that each atom becomes in turn a tiny radiant centre. this only becomes possible when the head, heart, the solar plexus and the centre at the base of the spine are connected in a peculiar fashion, which is one of the secrets of the first initiation. when these four are in close cooperation the "floor of the triangle" as it is symbolically called, is prepared for the magical work. in other words these can be enumerated as follows: a. the physical material form with its centre at the base of the spine. b. the vital body working through the heart centre where the life principle has its seat. the activities of the body which are due to this stimulation are carried through the circulation of the blood. c. the emotional body, working through the solar plexus centre

e work of the four proceeds. the four are at-one. the solar angel is identified with his instrument; the life of the sheaths is subordinated to the life of the inner divinity; the light of the sheaths is fused with the light of the soul. the head, the heart, and the base of the spine are geometrically aligned and certain developments then become possible. in these two rules, the foundation of the magical work of the soul has been laid down. let us list, for the sake of clarity, the steps outlined: 1. the solar angel begins the work of initiating the personality- 65- a treatise on white magic copyright 1998 lucis trust 2. he withdraws his forces from soul enterprises in the spiritual kingdom, and centres his attention on the work to be done. 3. he enters into deep meditation. 4. magnetic ra


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

rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the books already published three basic lines of teaching can be traced: first, a relatively new technique has been given as to the control of the body. second, teaching has been given anent the formation of the new group of world servers. third, the general lines of the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature and ideals of the group into which he may find his way if he profits by the teaching and learns control; the third, could you but realise it, details in some measure the methods and modes of work during the coming new age. ponder upon these three

ore apparent. the seventh ray of ceremonial order or magic embodies a curious quality which is the outstanding characteristic of the particular life which ensouls this ray. it is the quality or principle which is the coordinating factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to point out that when the fourth ray and the seventh ray come into incarnation together, we shall have a most peculiar period of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an added glory and the builders will rejoice together" this will be the high moment of the masonic work- 37- a treatise on the seven rays

..power to detach oneself- 58- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 6. can you arrest the waters of the sixth great sphere? can you stem the flood? can you recover both the raven and the dove? can you, the fish, swim free? quality..overcoming the waters of the emotional nature. this out-going ray of devotion to the ideal, and the incoming ray of magical order or organisation are largely responsible for the type of man's consciousness today. man is essentially devoted (to the point of fanaticism) to whatever may be the goal of his life's attention. this goal may be to achieve discipleship, or to raise a family, or to get money, or to achieve popularity, or any other objective to which he consecrates his time and energy; but whatever it may

ich has flooded the world today. hence also the effort that i, a worker on the inner side of life, am making to teach the newer psychology in this treatise, and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the effect of the seventh ray influence will, however, reveal to him the magical work, and the next twenty five hundred years will bring about so much change and make possible the working of so many so-called "miracles" that even the outer appearance of the world will be- 59- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust profoundly altered; the vegetation and the animal life will be modified and developed, and much that is lat

the temple of the hidden mystery to man. one by one we shall undergo the esoteric and spiritual counterpart of the psychological factor which is called "a mental test" that test will demonstrate a man's usefulness in mental work and power, it will show his capacity to build thought-forms and to vitalise them. this i dealt with in a treatise on white magic, and the relation of that treatise to the magical work of the seventh ray and its cycle of activity will become increasingly apparent. a treatise on white magic is an attempt to lay down the rules for training and for work which will make it possible for the candidate to the mysteries to enter the temple and to take his place as a creative worker and thus aid in the magical work of the lord of the temple. the names whereby this ray lord i


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

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 white magic, the use

h 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 correctly to comprehend his own ray nature, and also whereabouts he stands in his development. one of the major faults of disciples today is the paying of too close attention to the faults, errors an

certain energies and tendencies, inherent in the soul itself. these, in their turn, are governed by energies and laws which are of a nature different from those governing personalities. it is important to emphasise this and to bear in mind that the powers of the soul, as they are appearing in the world today, constitute (in their working out) a body of phenomena which would have been regarded as magical, impossible and superhuman several centuries ago. the discoveries of science, the adaptation of the laws governing matter and directing material energy to the service and the growing needs of mankind, the subtle and delicate apparatus of the human body and the steadily increasing sensitivity of the human mechanism, have brought about a world consciousness and a civilisation which in spite

cy, the new group of world servers. this may convey something of an understanding of an aspect of christ's work which is frequently overlooked- 165- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust today, as the seventh ray comes into manifestation, we shall see the approaches between the two higher kingdoms of men and of souls greatly facilitated, as the magical work in the producing and bringing about of relationship begins to go forward as desired. it is the work of the ray of magical order which will bring about sensitivity to one of the major approaches which is being now attempted. only as history is made and we learn later the amazing nature of the epoch through which the race is passing, will humanity appreciate the significance of the work

tion. under the heading of each ray we shall have therefore: 1. the formula of integration. 2. its dual application of destruction and rebuilding, with a brief indication of the process and the result. 3. the final stage of the process wherein the man a. brings the three bodies into alignment. b. passes through a crisis of evocation, thus, as the bhagavad gita says, becoming "manifest through the magical power of the soul. c. enters into a phase of light, wherein the man sees clearly the next step to be taken. d. receives the revelation of the plan and of what he has to do in connection with it. e. integrates the three bodies into one synthetic whole, and is therefore ready for the technique of fusion, which is suited to his ray type. this will bring us to our second point which concerns t


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ose difficulties and those opportunities which lead eventually to expansions of consciousness and that sensitivity to the psyche in others which has been the basis of much of your most successful work. your physical body is on the seventh ray, which gives you a sense of the relationship between spirit and matter, between soul and body and enables you, if so you will, 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

d consecrate your life anew to service. one practical suggestion i would make, my brother, anent the study work assigned to the group. might not the ideas underlying the lord's prayer unfold to you with greater clarity if you took it for the theme of your study and teaching work. in teaching we learn. it would profit your pupils much (and you also) if you together were to give some thought to the magical formula which that ancient prayer embodies. the deepest esoteric significance which may emerge in your mind need not necessarily be imparted to your group but much may be given. in so teaching, your thoughts may take shape and these when later embodied in words may carry real benefit to your group brothers. this is but a suggestion. i would seek to reiterate at this time, as always, that m

and i seek to have you work at it for a full year. one change only would i make and that is in connection with the third point and the use of the lord's prayer. instead of pondering on the words of that prayer, i give you here some sentences which i would ask you to make especially your own, for they are peculiarly yours. there are three such sentences and you might regard them as constituting a magical phrase for each of your three bodies. you should all remember that ancient phrases (such as these i ofttimes give) are really untranslatable; i but put them into english words which will make their meaning clear. i make no attempt to preserve more than the sense. phrase i. for the mind "like a golden butterfly which flies in the face of the sun, i find myself poised upon the lotus petal of

rk. i do not know) the well water is very cold a bucket is always ready for the descent. i believe this water has the property of giving one greater vision. it is pure joy to offer it to the thirsty and weary, and each day, among the souls arriving, there is a different well-keeper, always one who has had a glimpse of the vision. i believe this is the picture of my garden! as you can see, it is a magical garden, for all the flowers bloom all the time, and of course there are many in that long flower border that i have not mentioned, only to say that all the flowers one ever loved were there but i have planted dahlias, for childhood memory, canterbury bells, pinks, phlox, small chrysanthemums, platycondon, evening primrose still memory! sweet- 409- discipleship in the new age- volume i copy

ction of the trinity of deity. c. there is in reality no separation or duality, no i, or thou, but simply a god in manifestation, whose nature is light. 5. then say: a. having pervaded this world of the little, manifested self with one fraction of myself, i remain greater, wider and overshadowing all my daily living. ponder on this thought for five minutes. b. i, the manifesting self, through the magical power of my nature, revitalise, redeem and re-absorb this fraction, dwelling in the body. ponder on this for five minutes. 6. then carry the life and light of the angel of the presence back again consciously into the body and know it to be there, illuminating your mind, rendering positive and quiescent your astral nature, and invigorating and stimulating your physical body. do this definit


ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

oes mental science, the unity movement and the new thought presentation attract people away from the better established organisations? note the use of the word "organisations; it holds the key to the problem. why is there a growing emphasis upon the eastern theologies, upon the various yogas, upon buddhistic teachings and oriental faiths? why do such teachings as astrology, numerology and various magical rituals find so many adherents whilst the churches remain empty or are only attended by old people, the conservatives and reactionaries or by those who go there by force of habit, or desperate unhappiness? what is wrong, finally, with our presentation of the spiritual realities and the truths of the ages? many answers can be given. the most important one is that the presentation of divine


ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rarchy 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 also enforced a standardised order and way of living but this was definitely submitted to the control of the black forces. you will note that of the major nations only brazil, great britain and the united states of america are definitely under the influence of the second ray of love-wisdom. an interesting fact thus emerges:

ed and peculiar manner. behind the closed borders of that mysterious and magnificent country, a great and spiritual conflict is proceeding and the rare mystical spirit and the truly religious orientation of the people is the eternal guarantee that a true and living religion and culture will finally emerge. out of russia a symbol of the world arjuna in a very special sense will emerge that new and magical religion about which i have so often told you. it will be the product of the great and imminent approach which will take place between humanity and the hierarchy. from these two centres of spiritual force, in which the light which ever shineth in and from the east will irradiate the west, the whole world will be flooded with the radiance of the sun of righteousness. i am not here referring

the fanaticism, the natural cruelty, the fervent idealism, the arrogant pride and the religious and mystical quality of the spanish character, they are obviously of sixth ray origin and are highly 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 natio

equently many, owing to the mixture of races found there. of these influences there are eleven in all, for the earth presents two aspects and the moon veils both vulcan and uranus. a. ray 7. order and magic, via uranus. this influence is inherited from the atlantean world, which still rules the territorial aspect of the states, which is a remnant of old atlantis. it is this that produces the many magical, spiritualistic and occult groups which flourish today in the states. b. ray 2. love-wisdom, via jupiter, thus linking the states closely with great britain and indirectly with france. c. ray 4. harmony through conflict, via the moon, veiling in this case the planet vulcan. vulcan here "forges on his anvil, through fire and blows, that linking network which covers all the nation and makes

requently, but this time it is through the moon as it veils uranus. this produces a conflict of a different nature than that which takes place when the moon veils vulcan or transmits the energy of the fourth ray direct. uranus is the medium for- 49- the destiny of the nations copyright 1998 lucis trust the 7th ray and the function of its blending with the fourth, via the moon, is to bring about a magical relationship between the many diverse nationalities found in the states and so fuse and blend them into an homogeneous whole which is not the case at this time. thus the influences pouring into the united states today are very many; they relate the country practically to every country in europe; this leads at times to chaotic conditions and to much confusion of thought. yet it produces a r


ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

glamour of devotion. the glamour of adherence to forms and persons. the glamour of idealism. the glamour of loyalties, of creeds. the glamour of emotional response. the glamour of sentimentality. the glamour of interference. the glamour of the 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 pos


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

ness and can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of this ray is to relate spirit and matter and produce the manifested form. the sign of the zodiac with which it is closely connected is that of cancer, the crab, which is a mass sign and one of the "gates" into manifested life. the following information anent the hierarchies may prove useful. it has been gathered from various source

. 5. the fivefold nature of the logoic expression as it unfolds itself through the five kingdoms. and this, when correctly intuited, will produce a revelation, and a presentation of this abstruse theme beyond anything at this time sensed by man. it is one of the secrets of the first initiation and these secrets are today in process of externalisation. it will be found that rebirth is, in truth, a magical and magnetic interplay between the form side of life and life itself. this interplay is consciously undertaken by the soul which is the product of the two related factors. the above statement is, in itself, complex and difficult and far from easy to grasp; it however expresses a significant fact which the old commentary phrases as follows "those who are demanding to be saved have cried alo

tion and of entrance into the life aspect of deity. i cannot too strongly reiterate the constant necessity for you to think in terms of energies and forces, of lines of force, and energy relationships; astrologers must also think more in terms of qualities and of characteristics, as is the trend of the more advanced astrology today. the whole story of astrology is, in reality, one of magnetic and magical interplay for the production or externalisation of the inner reality; it is the story of the response of form vast as in a solar system, microcosmic as in a human being, and minute as in an atom or a cell to the urge or pull of foci of energy and of streams of force. these two are not identical, but must be taken into the calculations of the investigating astrologer and his interpretations

te as in an atom or a cell to the urge or pull of foci of energy and of streams of force. these two are not identical, but must be taken into the calculations of the investigating astrologer and his interpretations. it is the focussed energy of cancer which makes it a major magnetic or attractive focal point leading to the processes of incarnation. through the door of cancer streams the "magnetic magical light which guides the soul into the dark place of experience" similarly, it is the magical pull of capricornian energy which upon the returning wheel (in contradistinction to the wheel of rebirth or the outgoing wheel) of expression and of discipleship draws the soul steadily away from form life and experience and constitutes that "radiant light which leads the soul in safety to the mount

between the human units who pass through its halls and the mineral kingdom. the human units on the earth scheme are called `the living stones; on the vulcan they are called `fiery stones' jupiter (2nd) the school of beneficent magicians. this planet is sometimes called in the parlance of the schools, the `college of quadruple force units' for its members wield four kinds of force in constructive magical work. another name given to its halls is `the palace of opulence' for its graduates work with the law of supply and are frequently called the `sowers' mercury (4th) the pupils of this planetary school are called `the sons of aspiration' or `the points of yellow light' they have a close connection with our earth scheme. the name of this- 412- a treatise on the seven rays- volume iii: esoter


ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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 right relation to a mas


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

ntrol of elementals and of forms of life which have now been driven back into retreat and are inaccessible to humanity; neither can i indicate to you the particular methods used to acquire what was desired, the words of power employed and the carefully planned rituals which were followed by those who sought to enrich themselves and to take what they wanted, no matter what the cost to others. this magical work was the misdirected travesty of the white magic so openly used in those days, prior to the great war between the forces of light and the forces of evil. magic of the right kind was very familiar to the atlantean people, and was used by those members of the hierarchy who were entrusted with the guidance of the race and who were combating rampant evil in high places. that same evil is a

ime. the jewish problem will be solved by intermarriage; that of the negro will not. this will mean concession and compromise on the part of the orthodox jews not the concession of expediency but the concession of conviction. let me point out also that just as the kabbalah and the talmud are secondary lines of esoteric approach to truth, and materialistic in their technique (embodying much of the magical work of relating one grade of matter to the substance of another grade, so the old testament is emphatically a secondary scripture, and spiritually does not rank with the bhagavad-gita, the ancient scriptures of the east and the new testament. its emphasis is material and its effect is to impress a purely materialistic jehovah upon world consciousness. the general theme of the old testamen

nd techniques, determining the use and direction of the ray energies, are useless. this should not bring to you disappointment, but simply an attitude of expectancy, particularly where the younger students and readers are concerned. all things considered, this hiatus between expectancy and possibility is exceedingly good. there has been so much given out during the past century along the lines of magical work, that more at this time would not be wise; so many mantrams and words of power have been communicated, and so wide a use of the om has prevailed, that a great deal of damage might be looked for as a result. such damage has not, however, occurred. the relatively low point in evolution of the average student and experimenter has served as a protection, and little has been set in motion

who can serve their ends. also their evil work is only possible at the moment (or cycle) wherein the man is making decision as to whether he will move in spiritual living, remain static where he is, or turn with deliberation (which is exceedingly rare) to the path of pure selfishness. this path leads to the black lodge. some disciple in the early part of next century will take these techniques or magical statements, relating to the healing work, and interpret them and elucidate them. they are susceptible of three significances, the lowest of which the modern student may succeed in interpreting for himself if he reflects adequately and lives spiritually. here are the seven statements. the seven statements 1. the first ray technique. let the dynamic force which rules the hearts of all within


ALICE A BAILEY21 EDUCATION IN THE NEW AGE

vely large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric way of expressing the truth of this bridging necessity. the antahkarana is the bridge the man builds through meditation, understanding and the magical creative work of the soul between the three aspects of his mind nature. therefore the primary objectives of the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain-mind-soul, thus producing an inte


ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hese symbols are related to the antahkarana, that line between two points, and that as you build the antahkarana in your own lives so will be the growth of your understanding of the formula. as you progress upon the "way of the chela" so will grow your power. use the formula actively as far as you can and do not rest satisfied with just attempting to understand some of its significances. it has a magical import, and when understanding is coupled with the use of the will, this formula constitutes a word of power of magical service. part iv as i have studied the meditation work of each of you (and both you and i know whether it has been faithfully followed or not, i have become aware of a basic need and that is the need for alignment. you need a more direct contact between heart-head-soul. t

h the student must concern himself is the nature of the relationship which is indicated not by the words but by the very nature of that which relates them. this is not an obvious relation but the esoteric and subtle meaning which the intuition will reveal and that the outer words hide. the sun. black. antahkarana these words constitute, and when placed in their correct order create, a most potent magical and mantric formula. it has a tenuous yet definite connection with the third initiation, but it is not this angle with which you are asked to concern yourselves but with the triangle created and the lines of force set in motion when the right word finds itself at the apex of the triangle. the clue to rightly orienting your thinking lies in the realisation of the threefold aspect of the sun

emphasis and understanding "having pervaded this world of the little manifested self with one fraction of my greater self, i remain, greater, wider, inclusive and therefore overshadowing all my daily living" ponder on this for five minutes- 342- discipleship in the new age- volume ii copyright 1998 lucis trust 5. then add to the above the following statement "i, the manifesting self, through the magical power of my nature, redeem, reabsorb and revitalise this fraction, dwelling in my form" 6. then sound the om three times: a. sound it mentally, breathing forth radiance on to the mental plane. b. sound it next in a whisper, breathing forth the dispelling power of light on to the astral plane. c. then sound it audibly, breathing illumination on to the physical plane. 7. this is followed by


ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and the technique of service (see glamour: a world problem. as we study the divine approaches, we shall see that they involve two parties or two groups those found on the objective and those on the subjective side of life. the work of the seventh group, which is in the field of science, is closely allied to that of the seventh ray and is one with a most practical physical purpose. it is strictly magical in its technique, and this technique is intended to produce a synthesis between the three aspects of divinity upon the physical plane, or between life, the solar energies and the lunar forces. this involves a difficult task and much understanding; the work to be done is not easy to comprehend. it will be carried forward by first ray workers, assisted by seventh ray aspirants, but using fif

; one or two of the key people- 40- the externalisation of the hierarchy copyright 1998 lucis trust however, may form part of the financial service group if the plan works out as hoped and intended. the task to be undertaken by this group is to study the significance of money as directed and appropriated energy. this direction of force produces concretisation, and the work is then in the field of magical endeavour. as with the work of the other groups, the task to be carried out falls into three categories of endeavour: 1. the effort to understand the nature of prana or of vital etheric energy, and the three qualities which distinguish it; these are (as you well know) inertia, activity and rhythm or giving them their hindu names tamas, rajas and sattva. when the mineral wealth of the world

will have been raised to the heart and a great transmutation will have taken place. the dark or materialistic forces correspond in their entirety to the energies of the sacral centre of the planet, dealing with the generation of forms, and their work is to keep the direction of planetary interest upon the form side of divine expression. they are concerned with the life of matter itself, with its magical usage, and with that which is regarded as dark because, for humanity at its present stage of development, that divine aspect should have lost its major hold and should lie behind "in the darkness of that which has been outgrown and which has no further hold upon the son of god. you therefore have the following tabulation expressing what i have sought above to make clear to you. i would poi

heir folds and spreading out like a running stream of sweet waters. many of the faint- hearted among them perished on their way. but most were saved" a close study of the tale as given in the secret doctrine will reveal the state of immature development (from the angle of our modern standards) and of the basically emotional and physical focus of the humanity of the period; it will show also man's magical ability to subdue and control the subhuman kingdoms and the elemental forces of the planet. these are two angles which have been but little studied. emphasis has, however, been rightly placed upon divine interference and intervention; this succeeded in salvaging an ethically sound minority (the word "spiritual" would not yet apply, except relatively) and in destroying those who were wrongl

when speaking of the great invocation, and must also learn to gauge its results in their individual lives, thus viewing those lives from the angle of the trained spiritual observer. i would like to touch briefly and for a few minutes upon the significance of the entire process and method of invocation. much has been said and written in the past by the curious investigator and by those engaged in magical work of any kind anent the use of invocation as it applies to elemental forces and subhuman agents, with the consequent evocation of active agents and responsible energies of some kind or another upon the physical plane. what is oft forgotten is that this process consists entirely of the production of contact and subsequent control of the forces of earth, water, fire and air. this is one o


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

the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead thes

lly true that no one may pass through this door unless these character indications are developed, but that is due to the fact that the aspirant has progressed to a certain stage of unfoldment and automatically now has a measure of self-control, of mental understanding and of purity. i would point out also that even the black magician possesses these qualities, for they are the sine qua non of all magical art, both black and white; the black magician passes through the door of initiation as it opens twice for the first two initiations. he passes through on the strength of his will and his character accomplishments and because the group-conscious aspect of the soul is active in him as in his brother seeking affiliation with the great white lodge. the love aspect is, however, lacking in the b

is in existence. it is the energy let loose at the first initiation and distributed into the sacral and the throat centres (via the slowly awakening head centre) which brings the transmutation process to a successful conclusion and stabilises the relationship within the head. this process may take several lives of steadily intensifying effort on the part of the initiate-disciple. thus the work of magical reformation starts, and it is here that the influence of the seventh ray (which governs the first initiation) enters in; one of the functions of this ray is to bring together soul and body, the higher and the lower, life and form, spirit and matter. this is the creative task confronting the disciple who is engaged in lifting the energies of the sacral centre to the throat centre and of est

shed between the soul and the personality, and, in connection with the mechanism of the disciple, between the two head centres and the two glands within the head. when that line of light has related the higher spiritual aspects and the lower, and when the sacral centre and the throat centre are in true related alignment, the initiate-disciple becomes a creative worker under the divine plan and a "magical exponent" of the divine building work; he is then a constructive force, wielding energy consciously on the physical plane. he creates forms as- 441- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust expressions of reality. this is the true work of magic. you can see, therefore, that in the creative work three energies are brought into a related


ALICE BAILEY THE LABOURS OF HERCULES

gh 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, she prepares the ingredients which are weighed in the balances in libra, and in scorpio the magical work is carried forward. in terms of the aspirant this means that in virgo i discovered the christ in myself, that down the ages my form nature has nurtured a christ; in libra. i fluctuate between the pairs of opposites, form and the christ [153] nature, until i achieve balance and the christ and matter are in a stage of equilibrium. in scorpio i am tested as to which will triumph, the for

teadily subordinated to the uses of the soul, and the form aspect comes to be regarded simply as the mother of the christ child. this progressive knowledge begins in virgo, the sixth sign, the sign of the manger, and is consummated in capricorn, the tenth sign, the birth sign of all the sun gods. on the path of discipleship, he has, secondly, to demonstrate that he has overcome illusion, that the magical glamor that matter imposes upon spirit no longer deludes. this is dramatically shown in the labor performed in scorpio, the killing of the nine-headed hydra. after capricorn, he becomes a server of humanity, consecrated to the work of the hierarchy, and this spiritual dedication to service finds its expression in the two last signs of the zodiacal round, those of aquarius and pisces [227]


AN INTRO TO STUDY OF THE KABALAH

72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebrew letters are also associated with the twenty-two trumps of the tarot

atural 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 rosicrucians consider to be erroneous. so far as is known to me the practice of kabalah as a magical art is now almost restricted to russian and polish rabbis, and to a few students of occultism in this country, some of whom constantly wear a kabalistic talisman although they are christians. the dogmatic kabalah "the great doctrines of the theoretical kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) the creation of the universe a


ARADIA GOSPEL OF THE WITCHES

as diana. it was made till recent times as an amulet. ihave one as a paper-weight now before me. there is also an incantation to the frog.that wherein mr. rolfe tacitly and unconsciously confirms what i have written, and what is mostremarkable in this my own work, is that the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of which (familiar to those who have seen it among the takruri and arab sorcerers incairo, in their books) he gives. these probably are derived from malta. therefore it will not seemastonishing to the reader that this gospel of the witches should have been preserved, even as ihave given it. that i have not had or seen it in an oldms. is certainly true, b

, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have given it, is in reality only the initial chapter of the collection ofceremonies, cantrips, incantations, and traditions current in the fraternity or sisterhood, the wholeof which are in the main to be found in my etruscan roman remainsand florentine legends. ihave, it is true, a great number as yet unpublished, and there are more un

of thieves; and laverna,as we may learn from horace(epistles, 16, 1) and plautus, was preeminently the patroness of pil-fering and all rascality. in this story she also appears as a witch and humourist.it was given to me as a tradition of virgil, who often appears as one familiar with the marvellous andhidden lore of the olden time.it happened on a time that virgil, who knew all things hidden or magical, he who was a magicianand poet, having heard a speech (or oration) by a famous talker who had not much in him, wasasked what he thought of it? and he replied: it seems to me to be impossible to tell whether it was all introduction or all conclusion; certainlythere was no body in it. it was like certain fish of whom one is in doubt whether they are all head orall tail, or only head and tail


ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

y only at the moment that it was devised, as my reference shows, to create an impression that an alleged spiritual branch of the old knights templar possessed their real secrets and had been perpetuated to modern times. it was, therefore, in a position to supply what the strict observance itself wanted; but the alleged mysteries of the order appear to be those of paracelsus and of kabalism on the magical side. i have left over also (1) les chevaliers de la palestine, otherwise knights of jerusalem, because although it is a templar grade, it is concerned with the old chivalry at an early period of its history, and not with its transmission to modern times (2) the grade of grand inspector, otherwise kadosh, though i am acquainted with a very early and unknown ritual, because it does not add


BALANONES TEMPLE OF SET FAQ

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 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous 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 se

ur society, will benefit from our activity, and will eventually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul comp

ng with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of set. he or she is directly empowered by set and charged him to expand the setian experience- this includes everything form running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any questions concerning the temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the fourth degree wears a blue medallion. the fourth degree setian is the founder of a school of thought in the temple

e. third degrees can represent the temple in most matters. if you have any questions concerning the temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the fourth degree wears a blue medallion. the fourth degree setian is the founder of a school of thought in the temple, which may effect the general philosophical and magical actions of mankind as well. these schools of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as dep

(medial black magic) means, or apprehension of the forms/principles of the natural/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my will be done" the temple of set teaches both theory and practice of lbm/mbm/gbm, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, and responsibly [descriptions of "black magic" as involving human or animal sacrifice, rape, or other illegal or reprehensible practices are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require an


BANISHING THE SLAVE GODS

ored in the ref document> 8.0 miscellaneous 8.1 miscellaneous links ebanishing the slave gods by panoptes i will now describe what i do as an offensive in the battle against the slave gods. should anyone feel inspired to adopt this activity 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

gram slightly between your eyebrows at the center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head

tographic examples http//www.sigilgarden.com/ method may also apply to two partners as an adjunct to anal intercourse. the active partner fucker will associate with the tower. the passive partner fuckee associates with the devil. the procedure will be done as suggested above, but the passive partner will serve as the active focuser and projector in the rite. as to the intent of this rite/practice/magical procedure- the purpose is to create a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby raising their energy and attention to a higher vibration, in essence. initiating them toward illumination. this is one of the secrets of initiating via shaktipat quickening of the energies now, for those of you who may h


BEHOLDERS OF NIGHT

in vampires, burial and death by paul barber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of o

s whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, broug

chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but rather develop it. through such excellent magical focuses, from the fraturnitias saturni to the work of stephen edred flowers, which at face point is unrelated, the sabbatic gnosis itself is closely related by means of effective initiatory material. the luciferian path itself


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

tions of his six might demon riders [1] the divine might demon is endowed with a radiant light yellow body color and wears a robe of red-striped satin. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark r

gical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a yellow tiger and brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes in his left hand. he plagues his enemies with magical delusions [4] the knife might demon has a terrifying red body color and wears fur-lined red robes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he brandishes a red leather spear in his right hand and a lasso of might demon intestines in his left. he rides a red donkey with a white upper belly. he plagues his enemies with magical delusions [5] the obstruc

. he plagues his enemies with magical delusions [5] the obstructive might demon has a terrifying blue-green body color. he wears a big robe of black silk on his body and the black silk turban of obstruction demons on his head. he rides a tan horse with a black middle and brandishes a black silk banner in his right hand. he throws a lasso of rosaries from his left hand. he plagues his enemies with magical delusions [6] the knife might demon has the red body color of blood and wears red copper armor. he wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger. his red silk banner swirls about like the wind. his red might demon horse runs swiftly. he

wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger. his red silk banner swirls about like the wind. his red might demon horse runs swiftly. he leads a pack of wolves and jackals, and soars over mountain birds and crows. he plagues his enemies with magical delusions.87 these iconographic descriptions follow an obvious pattern detailing body color, wardrobe, mounts, and the weapons these figures bear. this pattern is also observable in the descriptions of tsiu marpo. furthermore, these riders each have an accompanying hound that they incite to attack their enemies. these hounds are actually dog-headed goddesses that act as harbingers for thes

sociated with that deity as an expedient means toward enlightenment. in the case of tsiu marpo, as well as otherworldly deities, the goal is to establish his presence at the site of the ritual by first drawing the ma..ala of tamdrin. the first chapter of the warlord s tantra sets the scene by visually situating the reader within tamdrin s ma..ala "in the pure realm of the unsurpassed that reveals magical emanations; in an expanse of a blazing flame heap that represents malicious anger, amid an expanse of turbulent waves that represent lust; within a ma..ala that is a blazing dark-red triangle, the blessed one, glorious king tamdrin himself [recites] the mantra to cultivate meditative stabilization, which subjugates the three realms."117 as discussed in the introduction, tamdrin is a wrathf


BLACK WITCHCRAFT

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 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

is ginzberg herein we can see that cain is thus a flesh and blood embodiment of the luciferian path itself, he is the son of satan and lilith, the dark essence which is deeply connected with eve, the wife of adam. cain is not only the patron father of witches, also the symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different inte


BLAVATSKY H P ANTHROPOGENESIS

a "is said to have taught them a more philosophical religious system than to men, who were not sufficiently advanced to understand it at the time of his appearance (schlagintweit's "tibetan buddhism* the mandragora is the mandrake of the bible, of rachel and leah. they are the roots of a plant, fleshy, hairy, 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

volving cycles. applied to the microcosm, man, it shows him to be a link between heaven and earth: the right hand being raised at the end of a horizontal arm, the left pointing to the earth. in the smaragdine tablet of hermes, the uplifted right hand is inscribed with the word "solve" the left with the word "coagula" it is at one and the same time an alchemical, cosmogonical, anthropological, and magical sign, with seven keys to its inner meaning. it is not too much to say that the compound symbolism of this universal and most suggestive of signs contains the key to the seven great mysteries of kosmos. born in the mystical conceptions of the early aryans, and by them placed at the very threshold of eternity, on the head of the serpent ananta, it found[[footnote(s* see "asgard and the gods

face (the sorcerers) live on this patient land. she is doomed, and they have to descend with her. the nether lords of the fires (the gnomes and fire elementals) are preparing their magic agneyastra (fire-weapons worked by magic. but the lords of the dark eye("evil eye) are stronger than they (the elementals) and they are the slaves of the mighty ones. they are versed in ashtar (vidya, the highest magical knowledge* come and use yours (i.e, your magic powers, in order to counteract those of the sorcerers. let every lord of the dazzling face (an adept of the white magic) cause the viwan of every lord of the dark face to come into his hands (or possession, lest any (of the sorcerers) should by its means escape from the waters, avoid the rod of the four (karmic deities) and save his wicked (fo

rayer and invocation, an identical meaning with "lead us not into temptation" and is addressed by man to the terrible spirit of duality in man himself. for (ahura) mazda is the spiritual, divine, and purified man, and armaita spenta, the spirit of the earth or materiality, is the same as ahriman or angra mainyu in one sense. the whole of the magian or mazdean literature- or what remains of it- is magical, occult, hence allegorical and symbolical- even its "mystery of the law (see the gatha in yasna xliv. now the mobed and the parsi keep their eye on the baresma during the sacrifice, the divine twig off ormazd's "tree" having been transformed into a bunch of metallic rods; and wonder why neither the amesha-spentas, nor "the high and beautiful golden haomas, nor even their vohu- mano (good t

d from the earth to heaven and then descend again to earth" was traced on it. the riddle of the cross is contained in these words, and its double mystery is solved- to the occultist "the philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual. it symbolizes our human existence, for the circle of life circum[[footnote(s* the swastica is certainly one of the oldest symbols of the ancient races. in o


BLAVATSKY H P COSMOGENESIS

t by a serpent, for "fohat hisses as he glides hither and thither (in zigzags. the kabala figures it with the hebrew letter teth[[hebrew, whose symbol is the serpent which played such a prominent part in the mysteries. its universal value is nine, for it is the ninth letter of the alphabet and the ninth door of the fifty portals or gateways that lead to the concealed mysteries of being. it is the magical agent par excellence, and designates in hermetic philosophy "life infused into primordial matter" the essence that composes all things, and the spirit that determines their form. but there are two secret hermetical operations, one spiritual, the other material-correlative, and for ever united "thou shalt separate the earth from the fire, the subtile from the solid. that which ascends from

o the letters which compose them, and the numbers correlative to these letters" this is strictly true as an esoteric teaching accepted by all the eastern schools of occultism. in the sanskrit, as also in the hebrew and all other alphabets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. the vowels, especially, contain the most occult and formidable potencies. the mantras (esoterically, magical rather than religious) are chanted by the brahmins and so are the vedas and other scriptures. the "army of the voice" is the prototype of the "host of the logos" or the "word" of the sepher jezirah, called in the secret doctrine "the one number issued from no-number- the one

gures precedes it, and thus manifests its value and potency, the word or logos in union with voice and spirit (the expression and source of consciousness) standing for the nine figures and thus forming, with the cypher, the decade which contains in itself all the universe. the triad forms within the circle the tetraktis or sacred four, the square within the circle being the most potent of all the magical figures (c) the "one rejected" is the sun of our system. the exoteric version may be found in the oldest sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky" is the equivalent of "mother-space" coeval with "darkness

d to be. he lifts his voice, and calls the innumerable sparks (atoms) and joins them together (c (a) this shows the "primordial seven" using for their vahan (vehicle, or the manifested subject which becomes the symbol of the power directing it, fohat, called in consequence, the "messenger of their will- the fiery whirlwind "dzyu becomes fohat- the expression itself shows it. dzyu is the one real (magical) knowledge, or occult wisdom; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. its antithesis is dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. in this case, dzyu is the expression of the collective wisdom of the dhyani-buddhas (b) as the reader is supposed not to

other exoteric scriptures. as the same authority shows "all esoteric societies have made use of emblems and symbols, such as the pythagorean society, the eleusinian, the hermetic brethren of egypt, the rosicrucians, and the freemasons. many of these emblems it is not proper to divulge to the general eye, and a very minute difference may make the emblem or symbol differ widely in its meaning. the magical sigillae, being founded on certain principles of numbers, partake of this character, and although monstrous or ridiculous in the eyes of the uninstructed, convey a whole body of doctrine to those who have been trained to recognise them" the above enumerated societies are all comparatively modern, none dating back earlier than the middle ages. how much more proper, then, that the students o


BLUE EQUINOX

master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber l

r vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book 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 l

most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for

ome of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality

rophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi kin


BOOK T

d commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away, and therefore symbolized by a figure on a steed riding swiftly, and clothed in complete armour. therefore is the knowledge of the scale of the king so necessary for the commencement of all magical working. the four queens book t page 4 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 are seated upon thrones; representing the forces of the he of the name in each suit; the mother and bringer-forth of material forces: a force which develops and realizes that of the king: a force steady and unshaken, but not rapid, though enduring. it is therefore symbolized by a figure seated u

e. xxx. the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of hb:


BOOK OF BLACK SERPENT

ohim+ 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 circumferance. 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

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 of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best w


BOOK OF DOOM

his 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 wide open and waiting! you are allowed to upload this material, provided that it is exactly the same copy, with nothing omitted, added, or changed in any other way. liber primum the book of lucifer caput primum: about the book of doom 1.1. eons ago, long before mankind roamed this planet, there


BOOK OF PLEASURE

s. 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 the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious

sks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you

cruel, deceived, and liars, the worst of men! know, oh, the book of pleasure (self love) get any book for free on: www.abika.com 28 lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of all-beneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals, o

ic incapacity. denial or faith does not change or annihilate it, but is its the book of pleasure (self love) get any book for free on: www.abika.com 31 reinforcement and preservation. therefore belief, to be true, must be organic and sub-conscious. the desire to be great can only become organic at a time of vacuity, and by giving it (sigil) form. when conscious of the sigil form (any time but the magical) it should be repressed, a deliberate striving to forget it, by this it is active and dominates at the unconscious period, its form nourishes and allows it to become attached to the sub-consciousness and become organic, that accomplished, is its reality and realization. he becomes his concept of greatness. so belief becomes true and vital by striving against it in consciousness and by givi

erties, adaptablility, etc; their strength enormous, and some are indestructible. no matter what the desire is, it always is its accomplishment. a microbe has the power to destroy the world (and certainly would if it took an interest in us. if you were to dismember its limb, the mutilated part would regrow, etc. so by evoking and becoming obsessed or illuminated by these existences, we gain their magical properties, or the knowledge of their attainment. this is what already happens (everything happens at all times) though exceedingly slowly; in striving for knowledge we repel it, the mind works best on a simple diet. the key to prophecy. the law of evolution is retrogression of function governing progression of attainment, i.e, the more wonderful our attainments, the lower in the scale of


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

s regard their blacksmiths as magicians. among them wayland stands out as the smith par excellence. the figure of this wondrous (saxon) smith symbolizing at first the marvels of metalworking. was made the subject of heroic legend" so iron, or steel, would seem to be the best material to use. the size of the knife should be to suit yourself; whatever feels comfortable. this is your personal tool a magical tool and as such is something very special. it will not do, then, to simply go to a store and buy a ready-made knife (though more on that later. the best thing, by far, is to make your own from scratch. of course, not everyone is capable of this but, for those who are, let me start by looking at how to make one. if you can't buy a suitable piece of steel, use an old file or chisel and work

ish to add a cowl-hood there will be plenty of material available from that initially cut off. either a pointed or a rounded hood is appropriate. add a cord around the waist as a finishing touch. some wear a magickal cord but i am of the opinion that a magickal cord is for working magick, not for holding your robe (things were different during the persecutions, when it was necessary to hide one's magical tools. it is not necessary now. think carefully about the color of your robe. it used to be that most witches wore white robes, but i'm glad to see more and more color appearing at festivals. in saxon witchcraft, the priest/ess wears either white, purple or deep green and the others wear greens, browns, yellows and blues, though this is not a hard and fast rule. combinations of colors can

the line of the circle. actually three circles were originally cast one with the sword, one with the salted water and one with the incense so you have three lines to reconnect. you do this by moving your blade backwards and forwards along the lines (see figure c. incidentally, this is why the blade of the athame is double-edged. it is so that it will "cut" in either direction, in this and similar magical actions. to finish, you"seal" the break by raising your athame and moving the blade to describe a pentagram. start at the top and bring it down to the bottom left. then, move it across to the right, slightly upwards; straight across to the left; down to the bottom right and, finally, back up to the top (see figure d. then kiss the blade of your knife and return to your place. normally once

, the key word. 5. write a short paragraph on why chants and rhymes are important. 6. you are a solitary witch. a dear friend comes to you asking for help. what would you advise (remember who is the best person to work magick? please read: practical candleburning rituals by raymond buckland practical color magick by raymond buckland recommended supplementary reading: sexual occultism jonn mumford magical herbalism scott cunningham earth power scott cunningham lesson twelve 1. what is a talisman? how does a talisman differ? from an amulet? 2. what two main actions are required to charge a talisman with power? 3. how do you personalize a talisman? what would you put on a talisman to personalize it for a man named frank higgins (craft name: eldoriac, born june 27, 1942? 4. mary pagani (craft

. 5. henry wilson is in love with amy kirshaw. she is not in love with him. explain how you would determine what to put on a talisman for henry, and when and how you would make it. henry's birthdate is october 12, 1947, and amy's is july 3, 1958. 6. practice writing in all of the magickal alphabets illustrated. why should you not try to learn any of them by heart? please read: the runes and other magical alphabets by michael howard how to make and use talismans by israel regardie recommended supplementary reading: the book of charms and talismans sepharial egyptian language sir wallis budge lesson thirteen 1. a young boy slipped from a pile of rocks he was climbing, fell and broke his left leg. it has been set but is taking a long time to mend. what would you do to help the mending process


BUDGE E

am, and he maketh his transformations therein. after he hath passed through this court, the dead who are in his following do not [go with him, but they remain in this court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. nine apes, who are described as "the gods who open the gates to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names a

trils, and that ye may not be destroyed and overcome by your own foul odour, and that ye may not be choked by your own dung, and that ye may untie and cast away your swathings, and that ye may lift up your legs and walk upon them, and that ye may stretch out your arms, and that your souls may not be made to remove themselves from p. 42 you. o ye who live in your forms, and who utter your words of magical power, who are provided with your swords [whereby] ye may hack in pieces the enemies of osiris, whose seasons are permanent, whose years are well established, who pass your state of being [in] your hours, who dwell in your estates, who have your barley in your bread cakes, who have loaves of bread made of the grain which is yours, whose word is maat, depart from my boats, and retreat befor

s of joy] for i order your destinies" when they have addressed this god whilst rowing along his boat am-ta, they cry out, and they bring him to rest in the field of the nepertiu gods who are in the following of osiris. if these scenes be done [in writing] according to the similitudes which are in the p. 43 hidden place of the palace, and if a man hath knowledge of [these] words. they shall act as magical protectors of a man upon earth, regularly, unfailingly, and eternally. the name of this hour is seshet-maket-neb-s. next: chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut sacred texts egypt ehh index index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in the scene which illustrates the third divisio

t above his snakes' heads is mutilated, and all that can be made out satisfactorily are the words neter aa "great god" from the middle of his body springs a pair of wings, and between them, immediately under the female head at the top of the mound, stands the god sekri, in the form of a hawk-headed man. of him it is said "his work is to protect his own form" and of the serpent "he liveth upon the magical protection which issueth from his mouth every day" the text which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth

god speaketh words to these male gods who are at the head of this city-"hail, o nine forms of the divine spirits, whose faces are of flames, who are provided with your knives, burn ye up the enemies of khepera, hack in pieces their shades, for ye are the warders of the hidden flesh, which is made of nu, your habitation, for it is ye who dwell in the water of ta-thenen, and it is for you that the magical powers of khepera come into being. they have their means of living from the word of ra every day. the work which they do in the tuat is to hack asunder the dead, and to cause the spirits to be destroyed" next: chapter vii. the seventh division of the tuat, which is called thephet-asar sacred texts egypt ehh index index previous next p. 139 chapter vii. the seventh division of the tuat, whi


CASE PAUL F THE BOOK OF TOKENS

hich seekers for truth so often fall as soon as they realize this fact is in supposing that the way of regeneration is somehow related to the reproductive function of the sex organism. nothing could be farther from the truth. it is the interior nervous organism, not the external organs, that is always meant in phallic symbolism, and the force that works through these interior centers is the great magical agent, the divine serpent-fire "we have the almost superhuman task of creating a new set of associations with the word' sex, because after all, certain aspects of the truth must be worked out to practical application through exercises which will lead only to most terrible results unless the minds of those who undertake them are first completely purged. false modesty must be replaced by a h

abet, and is therefore a sign of beginning. its second letter, th, as the last of the alphabet, is the sign of the end. the final letter, h, means "window, and to it is attributed the faculty of sight. so ends the book of tokens, with the affirmation which is made, in one way or another, by all the sages, of whatever race, time, or creed. the innermost self of man is the jewel of eternity, or the magical stone of the wise, which gives its possessor the priceless boon of immortality. he who truly knows the self, who has freed himself from the bonds of delusion which make the ignorant mistakenly apply the term "self" to the limited, transitory personality, such an one has found the goal. they who find it are sometimes called lords of the secret of saturn, for they understand why saturn is sa


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

y cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be l

and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that has been gathering dust, do whatever it takes to help ourselves to get the results we desire. my late mother would always say if i asked for extra funds 'money doesn't grow on trees; and this holds true even in the magical world

o, easter, for example, was celebrated on the first sunday after the first full moon after the spring equinox, which is where it remains today. in the same way, the crosses on the hot cross buns that we eat on good friday were originally the ancient astrological signs for the earth, and were eaten to absorb the power and fertility of mother earth. hot cross buns were still thought to retain their magical qualities until the early decades of the nineteenth century and were said to offer protection against drowning. for this reason, hot cross buns were hung from the roofs of coastal churches where their remains can still be seen. the old ways did not die quickly, however, and so for centuries the two religions co-existed as people gradually transferred their allegiance from the earth mother

nda was published, named after the family who had been custodians of the wisdom since the sixth century bc. some insist the manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certai

ples of natural justice that under karmic principles will redress the balance, either in this lifetime or the next. the chief moral codes are the wiccan rede and the threefold law. the wiccan rede states simply 'an it harm none, do what you will. this deceptively seite 10 wicca01.txt straightforward statement refers to the self as well as others. i have already mentioned the threefold law whereby magical intent- and, many believe, actions and thoughts- return to the sender with three times the intensity. because people are responsible for their own actions, everyone -witch and non-witch alike- can choose to do good or evil. many witches and wiccans believe that they are reincarnated in some form and also that the results of past deeds can follow a person from one life to the next. you can


CHAOS MAGICK AND LUCIFERISM

the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actua lly a definition of action, course of study and a non- lineal way of looking at the subjective universe. everything can be changed, altered and will to become something else. if you are sure it won t happen, it probably will and can. chaos magick can be as

or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful work. the staunch and focused liber null (weiser) addresses the nature of evocation as: the art of dealing with magical beings or entities by various acts which create or contact them and allow one to conjure and command them with pacts and exorcism. these beings have a legion of names drawn from the demonology of many cultures: elementals, familiars, incubi, succubi, bud-wills, demons, automata, atavisms, wraiths, spirits and so on. carroll broke down the facets and avenues of various cultures integrated w


CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ligious 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 the beliefs and actions by which human beings interact with an invisible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by whi

black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refers to the beliefs and actions by which human beings interact with an invisible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by which humans mediate the sacred realm. in some african american spiritual traditions, ideas about magical and religious practice 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 th

rains or coerces instead of conciliating or propitiating them as religion would do" religion is, accordingly, a public and social activity; magic is private, manifested in solitary, focused events, and has no church or sustained collective.[3] yet if we return to nana peazant and her conjuring hand, we are confronted with a problem. should the hand and the accompanying ceremony be interpreted as "magical" or "religious" or is there an intermediate category in which to place ideas of the ways that humans have engaged a reality beyond their own, a reality delineated by the presence of divine beings, forces, and other invisible entities? to address this question, this book examines a range of spiritual traditions such as conjure, hoodoo, and root working. viewing these traditions through the

for academic interpreters, a rigid dichotomy between christian and non-christian expressions in black folk traditions belies practitioners f own experiences.[7] instead of viewing supernaturalism as a marginal subset of african american religion, i have identified supernatural practices as they appear within and outside black spiritual traditions. these include those that might be classified as "magical" whose participants claim an allegiance to conventional spiritual authorities (e.g, christian ministers, or members of black churches) while taking part in hoodoo, conjure, and\ 5\ root-working practices. take for example a former slave, self-proclaimed preacher, and healer in a 1930s texas community by the name of william adams. adams, as did others in his day, found in the christian scri

e to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as that of bishop charles harrison mason, the founder of what would become the largest african american pentecostal denomination, the church of god in christ. mason possessed an uncommon fascination with strangely formed natural objects.objects that were reminiscent of the "roots" or magical artifacts used by black conjurers throughout the nineteenth and early twentieth centuries. mason, however, described his roots as "wonders of god" and contemplated the miraculous as he delivered sermons to his afro-christian followers. shifting to a very different context, we may consider the kongolese in the sixteenth and seventeenth centuries, pious african catholics who assigned superna


CHRONOLOGIA RORISPERGIUS

n at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregory of nyssa 386: augustine (354-430, a rhetorician of north african descent currently working in milan, accepts baptism into catholic christianity from bishop ambrose of milan. 391 second burning of library at alexandria (by christians. 401 confessions of st. augustine. 404 cod. of the vulgate (latin bible. jerome (345-420)

xist everywhere simultaneously thereby permitting the magician who understands these things to effect change at a distance. these "rays" of terrestrial things are related to the rays of the stars and planets, thus heaven and earth exist in a reciprocal relation to each other. more than this the human voice can effect change. thus the arts of the trivium (grammar, logic and rhetoric) have esoteric/magical correlates"-robert zoller 825 al-razi(abu bakr muhammad ibn zakariyya, born at rhagae near tehran 836 thabit ibn qurrah (thebit)exiled'sabian' of harran iun baghdad "we are the heirs and propagators of paganism" hermetic philosopher/priest and sabian scientist. 858- 929 abu abdallah mohammad ibn jabir al-battani. harran astrologer. c. 860: john scotus eriugena (c. 800-880) translates pseud

450 plethon, george gemisthos. taught philosophy at constantinople and studied zoroastrianism, as well as occult teachings, with eliseus, a learned jewish scholar. his followers regarded him as the reincarnation of plato. 1362 d. john of roquetaillade 1363-1437 niccoli, niccol c.1365 judah ben nissim ibn malka(moroccan. commentary on sefer yetsirah mentions that students of this book were given a magical mansucript named "sefer raziel" to study. 1365-1393 "sefer yetzirah "l" paris 764 (1, foll. 1a-3a. paper, written in spanish (n. africa (gruenwald, 136) 1370 william langland's piers plowman criticises alchemists as deceivers. 1375-1425 author of red book of hergest (mabinongion. 1376 the dominican directorium inquisitorum, the textbook for inquisitors, places alchemists among magicians an

enice, which was operated by a confraternity. 1499 (d. after) ibn abi jumhur..12th or, hidden imam, is the pole during the period of occultation" 1499 hypnerotomachia poliphili (written before 1467) 1500 "sefer yetzirah "r" paris 809 (2, foll 93a,-94a. italy. short recension of tamim. 1500 kaf ha-ketoreth "the censer"-apocalyptic commentary written in italy on the psalms as text of the millenium; magical weapons of purification and destruction to annihilate the forces of evil. 1501 d. ibn abi jumhur al-ahsa'i. imami author of kitab al mujli, combined mu'tazilite theology with illuminationist philosophy and mysticism. 1501-1575 girolamo cardano 1502-1594 foix, francois de- comte de candale 1503-1566 nostradamus 1505 lefevre d etaples brought out in france for the first time in one volume fi

the three sacred languages derive from a common geometrical base. january 6, postel's mystical "immutation" 1553-1588 valentin weigel mystical writer who drew upon paracelsist and alchemical ideas; influenced jacob boehme, and other german protestant mystics of the 17th century. 1553-1623 abraham yagel. gei hizzayon(valley of vision. 1553 postel publishes de originibus (p. 10 discusses ethiopian magical texts) postel leaves paris in may due to henry ii putting a halt to his public preaching. he journeys to dijon, besancon and basel in the summer returning to venice in august; in the autumn he is preaching in padua. by december he is in vienna where he is appointed to a university chair by emperor ferdinand. publishes: wonders of the world. and there the monster of the terrestrial paradise


COLLIER IRENE CHINESE MYTHOLOGY

d maintaining proper conduct. although confucianism is not a religion, its influence is deeply ingrained in chinese ideas about behavior and government. between 600 300 b.c. taoism emerged. at first, it was a philosophy that encouraged people to seek harmony with the tao, or the way, a nature force. later, it evolved into a religious system involving many gods, goddesses, spirits, ghosts, demons, magical powers, and the quest for immortality. 7 preface in a.d. 67 buddhism was introduced to china from india. it contributed two powerful religious and mythical figures: the buddha, a real, historical person who later became a divinity, and kuan yin, the goddess of mercy. it also introduced the concept of reincarnation, the idea that a person may be reborn into another life. myths might contain

nese. in pinyin, the letter q is pronounced ch, the letter x is pronounced sh, and the chinese mythology 10 preface 11 ten legendary kings2 after the chinese settled in the yangtze valley in 6500 b.c. after the chinese settled in the yellow river valley in 5000 b.c. early chinese stories refer to a mythical time ruled by the ten legendary kings. these rulers are half-human, half-animal. they have magical powers and introduce knowledge to humans such as writing, agriculture, hunting, fire, and flood control. although no archeological evidence exists to prove they really lived, these kings dominated early chinese mythology. fushi shen nung yen di huang di (yellow emperor) shao hao kao yang yao ti (divine yao) k u shun yu the great fire, hunting, trigrams, domestication of animals 3000 b.c 27

ple through their prehistoric beginnings (roughly 3000 2197 b.c).1 these early rulers were demigods, or half god and half human, who lived among the people and taught them the rules of civilization. they could change into the shapes of animals or remain in their half-god, half-animal state. eventually, they retired to the heavens when their time on earth expired. fushi was the first ruler of this magical period. many scholars believe that his story is based on an actual monarch who lived sometime between 2953 2736 b.c.2 however, whether he was based on a real person or not, fushi is a beloved figure in mythology who taught survival skills to early humans. these include using fire, fishing, hunting, writing, and fortune-telling. in some stories, fushi is described as having the body of a hu

d the bag tightly around his waist. again, yi trudged over the same high mountains, forded the same cold streams, and crossed the same burning deserts to return to his wife. when he lived in heaven, he had not cared about its comforts and luxuries. because of his status there as a mortal who served the gods, yi, too, had been invited to sumptuous feasts and had eaten the peach of immortality. the magical potion had enhanced his already powerful body and made him invincible. now on earth, however, he felt his power slipping day by day. although yi did not resent his banishment to earth, he was beginning to resent his decaying mortal body. when at last the archer returned home and presented the precious elixir to his wife, chang-o was delighted. she burned with the anticipation of returning

e bronze coins in her pocket, yet cheng knew it could be carved into fluid shapes like twisting dragons, chirping insects, and tumbling clouds. when she struck the wonderful stone, the jade emitted a low-pitched musical note that inspired comfort and hope in cheng s heart. cheng fervently hoped that the unicorn would bring peace to the troubled world. she rushed home to tell her husband about the magical encounter, her footsteps scattering the stones that she once carefully avoided. true to the unicorn s prophecy, cheng rejoiced at the birth of a son one year later. cheng named him kung qiu. she placed the unicorn s jade around his neck to protect him against diseases and accidents. three years after the child s birth, kung qiu s father died, and the boy was raised by his mother in poverty


COMMENTARY ON THE SEAL OF THE NINE ANGLES

onotheism by the addition of a line/angle to the hex. the legacy of the first beast of revelation and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no creative properties of its own; it has neither the strength of symmetry nor the magical powers of its asymmetrical predecessors (1,3,5. proponents of six-isms instinctively fear seven: they warn about such things as the seventh son of a seventh son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the a


CROSSING THE DESERT

ula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm where such concepts as justice and beauty exist- and of the fact that you partake of that realm since you can conceive of these concepts. the other point is the everchanging world of time, where you can see the effect that your coming into being has h

he fact that you partake of that realm since you can conceive of these concepts. the other point is the everchanging world of time, where you can see the effect that your coming into being has had. like the ageless intelligence of the universe, you can interact with either realm, and you are in a place of your own making between them. you dwell in this borderland at all times- but one of the best magical opportunities to explore this threshold is when you are on the threshold. freedom and responsibility (which are the conscious forms of chaos and order) swirl around you. all is made new and the decisions you take shape the future- yet your only guide is the wisdom you've squeezed from your past. what a wonderful moment to pause and fill yourself with the words xepera xeper xeperu. i have c

ming into being has come into being! it reminds you of the importance of the present as shaping the future. it reminds you of your force of being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and 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 sabbati


CULTUS SABBATI

eless 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 calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. nota

ay. 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 idiom of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. periphe

ial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-f

e state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious 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, i

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 not- it changes, evolves and adapts according to time, need, and insight. in the last century the streams of custom and oral tradition have flourished in small circles of ritual observance, and in being passed from generation to generation, the simple teachings of rural magicians have grown, coalescing with their longevity to


DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

itive. hitler insisted it be turned around to symbolise black magic and destruction. the mass rallies that hitler used so effectively were designed with the knowledge of the human psyche and how it can be manipulated. in satan and swastika, francis king says "hitler's public appearances, particularly those associated with the nazi party's nuremberg rallies, were excellent examples of this sort of magical ceremony. the fanfares, military marches and wagnerian music all emphasised the idea of german military glory. the massed swastika banners in black, white and red filled the consciousness of the participants in the rally with national socialist ideology. the ballet-like precision of the movements of the uniformed party members, all acting in unison, evoked from the unconscious the principl

evoked from the unconscious the principles of war and violence which the ancients symbolised as mars. and the prime ritual of the rallies- hitler clasping to other banners the "blood banner" carried in the munich putsch of 1923- was a quasimagical ceremony designed to link up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the religio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed a ritual intended to 'invoke mars' he could not have come up with anything more e


DAVID ICKE CHILDREN OF THE MATRIX

rth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against us is not a simple predator. it is very smart, and organized. it follows a methodical system to render us useless. man, the magical being that he is destined to be, is no longer magical. he's an average piece of meat "there are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic" castaneda, 1998 the plot any thousands of years ago, way back in "pre-history, there was a highly developed civilisation in the pacific, which has become known as lem

ouse, and in churches (figure 15. the bee is also a merovingian symbol and this was associated with artemis (see picture section) and many other goddesses, including queen semiramis in babylon who is symbolised by the illuminati as a dove. thus the dove is another theme of british royalty's ritual ironmongery, sorry sacred sceptres. the reptilian bloodline is supposed to carry secret esoteric and magical powers (what the nazis called the "vril" or "serpent" power) and the merovingians were known as sorcerer kings" because of these abilities. some of the more amazing of these powers we shall discuss later. keep the seat belt on for that one. these guys and gals don't interbreed because they fancy each other- there is a greater purpose and one on which their whole plan depends. the windsors

ty of forms, ranging from completely reptilian to nearlyhuman in appearance. among their many devices are 'death rays' and 'vimana, or flying, disk-shaped aerial craft. these craft are described at length in many ancient vedic texts, including the bhagivad-gita and the ramayana. the naga race is related to another underworld race, the hindu demons, or rakshasas. they also possess, as individuals "magical stones, or a 'third eye' in the middle of their brows, known to many students of eastern mysticism today as a focal point for one of the higher chakras, or energy channel-points, of the human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule

legend. he says the reptilians have a third eye between the other two which opens from side to side instead of top down- the "fiery, red eye" in african tradition. from this can be flashed a red, laser-like beam, he says, which can knock a person down and paralyse them. this is an origin of the phrase about giving someone the "evil eye".2 in china the lung wang("dragon kings) were said to have a "magical pearl" on their foreheads, a "divine eye" and mystical source of power. french stories from the alpine regions speak of a dragon with a blood-red ruby "eye" in the centre of the forehead that was so bright the creature seemed to be projecting fire.3 sometimes this middle eye is called a dracontia4 and the eye in the centre of the forehead in the ancient stories of the beings called the cyc

with the edda texts about the serpent cult. a very important location for the amazons was sauromatia, or "lizard mother. this is in the region of the black and caspian seas and bordered the persian empire, the land of the magi initiates. sauromatia has been connected to european nobility and we can now see why. one theory is that the coats of arms of polish nobility, for instance, developed from magical signs of the sauromatians or sarmatians called "tamgas. in fact, poland was often called sarmatia or sauromatia.27 historical accounts say that the amazons in sauromatia bred with scythian warriors. the scythians were a nordic-aryan people who moved into northern europe from the near and middle east through the caucasus mountains and sauromatia, and they included the bloodlines that became


DAVID ICKE THE BIGGEST SECRET

rol the roman catholicchurch today along with other brotherhood offshoots, have always looked upon enochas one of their legendary founders. the very name enoch means initiated.the theme of the fallen angels giving forbidden secrets to humanity can be found inthe book of enoch and other works. among these tellers of secrets is azazel, whotaught the art of metal making, and shemyaza, who taught the magical arts. these talesspawned many later heroes based on this theme, the most famous of which is the greekgod, prometheus, who is said to have stolen fire (knowledge) from the gods and given itto humans (selected humans. a gold statue of prometheus stands in the rockefellercenter in new york. the rockefellers are reptilian full-bloods and therefore are fullyaware of the true significance and ba

ristian clerics. at qumran they had a ritual bath to wash awaytheir sins. this became the christian baptism. they had a meal of bread and winewhich became the christian mass. w. wynn westcott was a founder of the satanicorder of the golden dawn in england which would later play a significant role in theemergence of adolf hitler and the nazis. he knew the inside story and he said in his98work, the magical mason, that todays freemasons go back to the essenes amongother ancient groups of similar background. today the arabic word for christians isnasrani and the muslim koran uses the term nasara or nazara. these originate with thehebrew word, nozrim, which derived from the term, nozrei ha-brit- the keepers ofthe covenant. the term, nozrei ha-brit, can be traced as far back as the alleged time

f the anunnaki.the sicambrian franks later lived in an area west of the river danube and settled ingermania (named by the romans after the scythian genuine ones) and their centre wascologne. it was from the time of king meroveus, who was named guardian of thefranks in 448, that this line became known as the merovingians. these were the sorcererkings who were noted for their esoteric knowledge and magical powers which theyinherited from the underground bloodline streams of secret groups and initiations.francio, the founder of the franks, claimed to be a descendant of noah and his ancestorsonce resided in ancient troy. i think myself that the story of noah is symbolic of thereptilian crossbreed bloodlines which survived the flood and afterwards returned thedove and the olive branch (semirami

and witches,16730,000 of them in the british isles alone.27the freemasonic movement was to become a sort of central meeting place andcoordinator for the various elements of the brotherhood network. w. wynn westcott,founder of the hermetic (and satanic) order of the golden dawn, knew the truebackground to freemasonry because of his connections to the esoteric underground. hewrote in his work, the magical mason, that the freemasons originate from the essenes,the pharisee (levite) jews, the ancient mystery schools of egypt and greece, the v ehm-gerichte of westphalia, germany, the roman collegia, the french compagnons, andthe rosicrucians.28 the official (and inaccurate) story is that freemasonry emergedfrom the lodges of the stone masons who worked on the great churches and cathedrals,craft

nism which does precisely the same. the249inverted pentagram is but one example. the mass rallies that hitler used so effectivelywere designed with the knowledge of the human psyche and how it can be manipulated.in the book, satan and swastika, francis king says:hitlers public appearances, particularly those associated with the nazi partys nurembergrallies, were excellent examples of this sort of magical ceremony. the fanfares, militarymarches, and wagnerian music, all emphasised the idea of german military glory. the massswastika banners in black, white, and red, filled the consciousness of the participants in therally with national socialist ideology. the ballet-like precision of the movement of theuniformed party members, all acting in unison, evoked from the unconscious, the principles


DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

the global leadership of the drive to the new world order. the united states of america was chosen to lead the world into this kingdom of antichrist from the beginning. the capital is washington, d.c. in 1791, pierre charles l'enfante(the designer, who was a freemason, laid out governmental center of washington, d.c, he planned more than just streets, roads, and buildings. he hid certain occultic magical symbols in the layout of u.s. governmental center. when these symbols are united they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of

on contained by the house of the temple being precisely 13 city blocks north of the white house. the pentagon now, let us quickly examine the importance of the square to the occultist. we need to understand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical line symbolizes spirit. this spiritual force may move either from heaven to earth or from earth to heaven, or even from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in t


DAVIDSON DAN SHAPE POWER

nown 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 to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if you apply them, can enhance your life and understanding of the universe in which we live. in order to study any type of energy phenomenon, instrumentation is needed to make known what is happening with the energies. in physics and electronics we have dete

the labyrinth maze determines the type of energy which it focuses. the esoteric function of the maze is to guide the person through the shape power pattern and tune them into the energies associated with the pattern. its other obvious function is to channel earth energy. most labyr inths create clockwise and counterclockwise energy vortexes with subtle difierences and effects. these single-path, magical mazes are found in many places, such as china, united states, peru, england. the gothic cathedral at chartres has a labyrinth inlaid in the floor of the nave. 3.5 earth energy experience in the summer of 1995, i decided that i needed to know more about how to personally manipulate aetheric energy. a few days later, in a very vivid spiritual experience, i found myself in an open area with t


DEITUS

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 emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other criminal acts such as molesting children or killing anima

flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invoke, in the performance of satanic rituals, are archetypes associated with the dark side. these beings represent carnality rather than spirituality, life rather than death, and indulgence rather than repression. in the magical art, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence anyone who comes in contact with it. i suggest that this form of magnetism or mesmerism which is responsible for a place or object developing an aura makes it possible that a god or demon will take on an identity, apart from the magician, as a thought-form. this is essentially a

ts 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, 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 whil

denounce satan with one breath while attempting to practice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the h

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


DEMONIC BIBLE

al system (to the cabala) developed in egypt centered on the god amen. followers of the egyptian god amen began to teach that there was one god, amen, and that all other gods were manifestations of this one true god. the development of monotheism and mysticism occurred simultaneously among the egyptians and israelites. taken alone, the cabala is purely a mystical system but it lent itself well to magical application. words held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system

ohn the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crow

an androgynous race. a new embassy a new aeon the embassy of lucifer was established in 1991 ce, by magus tsirk susej, as a political embassy representing the dark lord and his infernal empire and as the vehicle for the creation of a new aeon. magus susej understood at the time only that this new aeon, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the le

ble. the jackal enjoyed a small distribution for about a year and eol membership grew steadily over the next few years until it reached about fifty people. by 1996, however, the eol had become inactive. magus susej considered the embassy of lucifer to be merely the foreshadowing of a much greater organization one which would usher in a new stage in man s evolution. in the year 2000, magus susej s magical experiments with aeonics over the previous decade culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. in year 1 ael, magus susej reestablished the embassy of lucifer in order to advance the word deitus and promote the aeon of lucifer. in the same year, the ecclesiastical arm of the eol, was also reestablished as the royal church of lucifer (rcol. o

ilosophy to their lives and continue without the guidance of the eol. those who did not understand the philosophy would fall away and gain nothing from their experience. now, three years since the closure of the international office, magus susej has returned and the doors of the eol have opened once again. as before, the goals of the eol are multifold. firstly, to put forward the word deitus as a magical dictum for the aeon of lucifer and promote the law of deitus( will to come into being as a god) secondly, to unite satanists throughout the world and thereby become a more powerful force to affect change. thirdly, work with other satanic groups and organizations to promote unity and diversity within the satanic community. fourthly, to establish an independent and sovereign state modeled af


DIABOLUS

he adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evok

ke proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn, from on the evil-doing of ahriman and the demons, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons

h and the air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the moon- from the papyrus of ani the formula mentioned in the book of the dead refers to a magical formula which held associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he grow strong and reside. 7 the opposing god of horus set are early manifestations of the adversary; that is to say horus represent

the late 60- s. anton lavey, the founder of the church of satan was a long correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of sethan and aset (isis. it is obvious that pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of

ugh the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and is w


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

gick (q.v. the system might have died out with him, but was revived in part due to the work of an adversary (meric casaubon, d.d) who used dee's personal and magickal diaries as a basis for attacking those who practiced occult arts in his own treatise of 1659. the hermetic order of the golden dawn (q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an evil spirit under the authority of satan (q.v. modern practice tends to distinguish "demon" from "daemon (q.v, the guardian angles (q.v) of the greeks. deosil: clockwise. the usual direction of movement in a magickal circle. the direction of circumbambulation (q.v) in the pathway of light. used to build energy. desire

otional, and imaginative creatures with the primary make up of one element (q.v) and that element's attributes. elemental, artificial: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include air (q.v, earth (q.v, water (q.v, fire (q.v, and spirit (q.v. some systems have a four element system of air, earth, water, and fire; some systems utilizes a three element system of air, water, and fire. these names and systems are indicative of western esoteric systems. empathy: from the greek "en" meaning "in" and "pathos" meaning

he energy is controlled by the mind- l- lamen: originally a plate of metal upon which occult names or symbols were inscribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral space

gick "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 ancient egyptian *khu *the* magical power. specifically, it stands for *kteis*(vagina, the complement to the wand (or phallus) which is used by the magician in certain aspects of the great work" magick, black: 1) the science and art of causing change (in reality or in consciousness) in conformity


DION FORTUNE MYSTICAL QABALA

een made between the conscious mind of the individual and a particular factor in the world-soul, and through this channel the waters of the ocean pour into the lagoon. the aspirant who uses the tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. this results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers. 17. but just as the universe must be ruled by god, so must the many-sided soul of man be ruled by its god-the spirit of man. the higher self must dominate its universe or there will be unbalanced force; each factor will rule its own aspect, and they will war among mystical qabala page 15 themselves. then do we have the rule of the kings of edom, whose kingdoms are unbalanced force

lds its realisation of the cosmos. the sephiroth are objective; the paths are subjective. 5. let it be recalled again that i am not expounding the traditional qabalah of the rabbis as a historical curio, but the structure that has been raised upon it by generations of students, initiates all of them, adepts some of them, who have made the tree of life their instrument of spiritual development and magical work. this is the modern qabalah, the [page 38] alchemical qabalah as it has sometimes been called, and it contains all manner of things beside traditional rabbinical lore, as will be seen in due course. 6. let us now consider the general lay-out and significance of the tree. it will be seen that the circles which represent the sephiroth are arranged in three vertical columns (see diagram

names may have been applied to them, we find yet more head symbolism applied to kether; this, although not specifically referred to them, may be taken to embrace the other two supernals also, for they are aspects of kether on a lower plane. 6. the rabbis called kether, among other titles, which we need not consider now, arik anpin, the vast countenance, the white head, the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is prim

triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned the sphere of the planet mercury; the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the redeemer or son, we may be justified in referring to yesod the sphere of the holy spirit, the enlightener; mystical qabala page 35 this is an attribution of the christian trinity that fits better upon the tree than its assignation to the three supernals, which brings

se of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest when the polarising sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each at the end of the beam of the balance of the pairs of opposites. 15. the way of initiation follows the coilings of the serpent of wisdom upon the tree; but the way of illumination follows the path of the arrow which is shot from the bow of promise, qesheth, the rainbow of astral colours that spreads like a halo behind yesod. this is the w


DION FORTUNE PSYCHIC SELF DEFENSE

n on the wing" and will join in the operation. but they do not operate direct upon the victim, they work through the operator. it is like the old game of nuts and may, in which the one who is sent "to fetch her away" is gripped round the waist by the leader of a chain of supporters. the real pressure comes on his own abdominal muscles, as anyone who has played the game will remember. and when the magical operation is over, what then? will the operator be left to enjoy his victim in peace? is it likely? this is the mystical basis of the story of faust. the devil might be not only willing but anxious to enable dr. faustus to win margarita, but he came for his soul at the appointed time. we may also remember that if margarita had not responded to the lure of the jewel song she would not have

reproductive organs. the illness of mrs. c. began to show itself soon after miss x. was excluded from the house. finally, what shall we say concerning the deaths of the three people most intimately associated with miss x. within a short time of each other, and her immediate break down? in the absence of details any conclusion must be guesswork, but we have good grounds for supposing that miss xs magical operations were attended by some mishap. it may be said that such a theory is the wildest improbability and does violence to all the laws of evidence. let it, however, be born in mind that two years before these matters eventuated, the work of a witch in connection with mr. cs epileptiform attacks was suspected and the nature of her relationship to him was indicated; and subsequent enquiri

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

k. some of the "barbarous names of evocation" which the uninitiated use as words of power, are really the initial letters of a mantric sentence or formula. i came across an invocation once in which the word of power was tegatoo. on investigation this turned out to be the battered remains of the great architect of the universe. even an experienced occultist may get into difficulties if he attempts magical work when he is in bad health, over-tired, or has had even a moderate amount of alcohol, for very little is too much when the invisible forces are being handled. equally does this apply to each of his assistants. a chain is no stronger than its weakest link, and if one of the team cannot handle the forces, everybody is going to suffer. a ritual lodge is no place for the well- meaning ineff

e place; i will merely indicate the signs by which such an eventuality may be recognised. this is all that can be done, and all that is necessary in a book of this type; the initiate knows what to do without need of guidance from me; the non-initiate cannot do anything, and must seek assistance. it is enough for him if he knows when such assistance is needed. if things go wrong in the course of a magical ceremonial, the power "shorts" and someone, it may be the operator, or it may be the weakest person in the team, gets" knocked out" as if he had received a punch from an invisible pugilist. when picked up, he will be very dazed and badly shaken, and will certainly be some days, possibly weeks, before he gets over it. he will be in a state of complete prostration and considerable mental con


DONALDTYSON BLACKMAS

tianity. it was a fantasy created by the priests of the inquisition as the worst thing they could possibly accuse supposed witches of doing. after it became a part of the literature of the witch craze in various incomplete forms, and was widely accepted as historical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any gr


DONALDTYSON CORONZON

all the time he had a sense of being protected from choronzon, and this sense of security prevented his knowing fear. several times did the scribe threaten to put a curse upon the demon; but ever, before he uttered the words of the curse, did the demon obey him. for himself, he knoweth not the words of the curse. also is it meet to record in this place that the scribe several times whistled in a magical manner, which never before had he attempted, and the demon was apparently much discomforted thereat. now knoweth the scribe that he was wrong in holding much converse with the demon; for choronzon, in the confusion and chaos of his thought, is much terrified by silence. and by silence can he be brought to obey. for cunningly doth he talk of many things, going from subject to subject, and t


DONALDTYSON DEMON

its directives to commit criminal and hurtful actions. there is no advantage for a demon when a human being ignores its temptations, and ceases to surrender to its abuse and intimidations. the demon leaves. the notion that the name of jesus in itself has power over demons was disproved by the biblical incident of the jewish exorcists who attempted to use the names of jesus and the apostle paul as magical words of power to cast out a possessing demon from a man. the demon said through the voice of its human host "jesus i know, and paul i know; but who are ye" the demon then used its host body to beat the jewish priests until they were compelled to flee for their lives. this story is usually interpreted to mean that only a follower of christ can cast out demons in his name, but it seems to m


DONALDTYSON PENTA

he pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiri

inal condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spirit without banishing it, in order to create a spiritual charge or atmosphere in a particular locality, or to infuse an object or person with spiritual energy. this can be a powerful antidote to demonic possession or obsession, and an effective defense against magical attack. it is important to understand that all pentagrams of the elements are drawn in the same way, with a continuous line that ends at its starting place. it is only that different pentagrams begin at different points, and proceed around the figure either clockwise or counterclockwise. when invoking spirit, first the active, then the passive invoking pentagram is drawn. spirit is never i

ishing pentagram of water, and that the banishing pentagram of air is identical to the invoking pentagram of water. this, coupled with the double pentagrams used to invoke and banish spirit, and sheer complexity of the golden dawn system for invoking and banishing the elements as a whole, led me to devise a new method. after coming up with it, i was surprised to learn that it was also used in the magical society known as aurum solis, apparently before i independently invented it. so you may wish to call it the aurum solis method. invoking and banishing any element is done by beginning to draw the pentagram at the point of that element. to invoke, draw the pentagram clockwise, to banish, draw the pentagram counterclockwise. that is the entire method for actually inscribing the various penta


DONALDTYSON POSSESS

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 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 bou


DONALDTYSON SIGIL

yphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to 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

fensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with spe


DONALDTYSON VAMPIRES

n of others is usually necessary to effect this complete break between the psychic vampire and its victim. those suffering from the obsession of a spiritual vampire face a more subtle difficulty. physical removal of the host from the spirit is impossible, since spirits are not bound by limitations of distance. it is necessary to erect occult wards and barriers in order to achieve this separation. magical boundaries are created which the spirit vampire cannot pass; or it is imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific place such as a stone or pond (depending on its elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but this drastic course of action is seldom necessary. return hy.ho


EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the time of unas is proved by the following passage from the text in his pyramid "o god, thy annu is unas; o god, thy annu is unas. o ra, annu is unas, thy annu is unas, o ra. the mother of unas is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de ro

nette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not al

of a man to be driven away from him in the underworld. vignette: a heart.[2] chapter xxxb. the chapter of not allowing the heart of a man to be driven away from him in the underworld. vignette: the deceased being weighed against his heart in the balance in the presence of osiris "the great god, the prince of eternity" chapter xxxi. the chapter of repulsing the crocodile which cometh to carry the magical words# from a man in the underworld. vignette: the deceased spearing a crocodile. chapter xxxii [the chapter of] coming to carry the magical words from a man in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (21 of 36 [8/10/2001 11:22:56 am] chapter xxxiii. the chapter of repulsing reptiles of all kinds. vi

23:04 am] and they passed three days and three nights in this form. victory inclined now to one side, and now to the other, and the heart of isis suffered bitterly. when horus saw that she loosed the fetters which he had laid upon set, he became like a "raging panther of the south with fury" and she fled before him; but he pursued her, and cut off her head, which thoth transformed by his words of magical power and set upon her body again in the form of that of a cow. in the calendars the 26th day of thoth was marked triply deadly. see chabas, le calendrier, p. 28 ff] p. lii the deceased; in a word, the deceased is identified with osiris. if osiris liveth for ever, the deceased will live for ever; if osiris dieth, then will the deceased perish.[1 [1. the origin of plutarch's story of the de

they see the deceased king rise up as a soul in the form of a god who devours "his fathers and mothers; he feeds upon men and also upon gods. he hunts the gods in the fields and snares them; and when they are tied up for slaughter he cuts their throats and disembowels them. he roasts and eats the best of them, but the old gods and goddesses are used for fuel. by eating them he imbibes both their magical powers, and their khu's. he becomes the "great form, the form among forms, and the god of all the great gods who "exist in visible forms"[1] and he is at the head of all the sahu, or spiritual bodies in heaven. he carries off the hearts of the gods, and devours the wisdom of every god; therefore the duration of his life is everlasting and he lives to all eternity, for the souls of the gods


ELIPHAS LEVI SANCTUM REGNUM

o which the student can turn for further opinions and more detailed descriptions. court de gebelin. le monde premitif analyse. paris 1773-82. volume 8. etteilla or alliette. philosophie des hautes sciences. amsterdam. 1785. etteilla. lecons theoriques et pratiques du livre du thot. 1787. tarots egyptiennes ou grand etteilla. 1830. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere


EMPERORS NEW RELIGION CHURCH OF SATAN

th explanations beyond nebulous hints at bioelectricity, directed emotional force, adrenaline, cosmic push/pull effects, tumblers in a combination lock, etc [6, pp. 135, 143; 15, pp. 17, 107; 14, p. 35. he does provide an explanation for not explaining, however: it will be said, by some, that these instructions and procedures are nothing more than applied psychology, or scientific fact, called by magical terminology until they arrive at a passage in the text that is based on no known scientific finding. it is for this reason that no attempt has been made to limit the explanations set forth to a set nomenclature [6, p. 110] one one account does the church of satan s interested followers distinguish themselves from new age religions. new age religions are characterized by their large share o


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

haracterizes the reality beyond that depicted by physicists in their observations of the world; these descriptions are termed meta-physics. esotericism, in contrast to bible-based religions and philosophies, is considered a third force in western thought. the esotericists approach to life is generated from human experience, in which, people spontaneously encounter psychic and mystic moments, seek magical means of forecasting the future, and act upon intuitive insights that seem to defy rational thought. beginning with the rise of christianity in the west, esoteric traditions were routinely persecuted, with many of its representative communities destroyed and their members imprisoned and/or killed. their ways were viewed as being evil and outside the conventions of society. in the last two

of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the s

vils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. abou-ryhan an arabian astrologer whose real name was mohammedben- ahmed; he is credited with introducing judicial astrology. many stories told of him in the east show that he possessed an extraordinary power to read the future. abracadabra a magical word said to be formed from the letters of the abraxas, written thus: a ab abr abra abrac abraca abracad abracada abracadab abracadabr abracadabra or the reverse way. the pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is s

ritten thus: a ab abr abra abrac abraca abracad abracada abracadab abracadabr abracadabra or the reverse way. the pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is said to have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 1460) little biographical information exists concerning this german jew, who was an alchemist, magician, and philosopher, ca. 1400. what is kno

best paper on an announced subject. it publishes the journal of religion and psychical research quarterly and proceedings (issued from time to time. the academy may be reached at p.o. box 614, bloomfield, connecticut 06002-0614. website: http//www.lightlink.com/arpr. sources: the academy of religion and psychical research. http/ www.lightlink.com/arpr. march 8, 2000. achad, frater (1886.1950) the magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical wh


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects s

opedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably representing one of the four simple elements. air, water, earth, or fire. macroprosopus means creator of the great world. macumba african-derived brazilian religions that have spirit possession as a central feature. madonna ministry the madonna ministry is a new thought metaphysical ministry founded by bishop arnold michael, formerly a minister with the

tence. 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 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 dra

hen epidemics took a heavy toll of lives. the bushmen also removed finger joints when stricken with sickness. in australia, where during initiation ceremonies the young aborigine men had teeth knocked out and bodies scarred, the women of some tribes mutilated the little fingers of daughters in order to influence their future lives. apparently the finger-chopping customs of paleolithic times had a magical significance. on some of the paintings in the aurignacian caves appear symbols that suggest the slaying and butchering of animals. other symbols are enigmatic. of special interest are the figures of animal-headed demons, some with hands upraised in the egyptian posture of adoration; others posed like the animal-headed dancing gods of the bushmen. in the marsonlas paleolithic cave, there ar

s themselves. there is an incontestable truth; there is an infallible method of knowing that truth; while those who attain this knowledge and adopt it as a rule of life, can endow their life with a sovereign power which can make them masters of all inferior things, all wandering spirits, or, in other words, arbiters and kings of the world. paracelsus, writing in the sixteenth century, stated: the magical is a great hidden wisdom, and reason is a great open folly. no armour shields against magic for it strikes at the inward spirit of life. of this we may rest assured, that through full and powerful imagination only can we bring the spirit of any man into an image. no conjuration, no rites are needful; circle-making and the scattering of incense are mere humbug and jugglery. the human spirit


ESOTERISM AND THE LEFT HAND PATH

an 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 initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our human

ence 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 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.dragonr


EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

her agharta, under china s tzangpo valley. eventually, the venusians conquered agharta, sending their evil minions into the world until 1948, when the martian/human alliance reclaimed the city and slew its ruler, the king of the world, and many of his troops. t h e re is no real-life central asian tradition of agharti, though chinese and ti b e t a n e q u i valents to western fairy lore spoke of magical caves, on the other side of which the traveler would find a beautiful land and lovely but ultimately tre a c h e rous supernatural beings. see also: reptoids further reading dickhoff, robert ernst, 1965. agharta. new york: fieldcrest. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa: l

journal 247 (november: 6 10. hybrid beings 127 imaginal beings university of connecticut psychologist kenneth ring theorizes that an imaginal realm exists somewhere between reality and fantasy. in this third kingdom, entered through (ring s italics) certain altered states of con- sciousness that have the effect of undermining ordinary perception and conceptual thinking (ring, 1992, one encounters magical yet semireal entities such as ufo beings, angels, and various otherworldly intelligences. ring s imaginal realm is much like the interdimensional mind of another parapsychological theorist, michael grosso. to test certain aspects of the hypothesis, ring and a colleague, christopher j. ro s i n g, conducted extensive psychological testing of s e veral groups. they found that persons who re

es. satonians always lose in conflicts with their benevolent counterparts. a person approaching a spacecraft should be certain it is not a satonian ship. see also: contactees further reading tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. secret chiefs secret chiefs are shadowy superhuman adepts who have used their magical power and knowledge to initiate and guide occult groups and hidden societies. according to british occultist s. l. mac- gregor mathers (1854 1918, who claimed to have met the secret chiefs on a number of occasions, these people or entities are able to live in both physical and psychic bodies. they are, he told a correspondent, possessed of terrible. powers. i felt i was in contact with a f


FAUST

avail. who knows how yet the dice may fall? grant him good luck, vassals he ll have withal. they climb over the middle range of mountains and survey the disposition of the host in the valley. drums and martial music resound from below. mephistopheles they ve taken their position well, i see; we ll join them and complete the victory. faust what is there to expect, i d like to know? fraud! dazzling magical hollow show! mephistopheles nay, stratagem to win the fight! just fix your gaze upon a lofty height and only think of your high aim. if we preserve the emperor s throne and land, then you can kneel and justly claim in feudal right a boundless strand. faust much have you ere now carried through; come then and win a battle too. mephistopheles no, you will win it; for, in brief, you ll be the


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

balah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the divine. the rich spiritual potential of the mystical qabalah has long been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples pursue power as a tool of their own will. the wonderful possibilities for deep spiritual awakening, intensified devotion, and selfless service to the divine will offered by the mystical qabalah have also been made difficult to access by the strict halachic barriers and obfuscating intellectual hurdles erected by rabbinical jewish kabbalists. 3' 8: h" 2

lity archetypes, scriptures, messiahs and great souls, and styles of observances. the disciplines of the mystical qabalah are distinct from those practiced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from egyptian, mesopotamian, and other non-hebrew sources. it is important 3' 8: h" 2: 2 2:e 8% not to confuse 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 t

very recently, almost all books in english on the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to orders that evolved from them. while these two orders (and their respective leading lights xmacgregor mathers and aleister crowley) gained the most notoriety and product packaging among recent practical qabalists, more powerful magical qabalists do exist, and have existed unknown to the world at large. 8- f e 0 '0* 3$ only a very small percentage of all jews study their own mystical tradition. the vast majority of people who do study the jewish kabbalah are mainstream orthodox and chasidic jews of european descent. it is but a footnote for most conservative and reform jews, though there is a resurgence of interest among

2 f# aramaic, palmyrene, and nabataen alphabets( 5 6$ 47 78 9 *4*;4& e) e a 1 6 9$ a 1= 91 54" f" 2' 8: 05 2 f# gan eden alphabet 4' 8: h" 2: 2 2:e 8( it is said, the sefer hashmoth (book of the names) is as much like a book, as the sabbath is like the regular days of the week. 10 on the one hand, the sefer hashmoth is a book of divine names of fundamental importance to qabalistic meditation and magical/occult practices. as such, it is a valuable key that can help open locks guarding the mysteries that lay hidden in hebrew (and arabic) qabalistic books, and provides names of power by which one can light the entire tree. secondly, it is the primary source of angelic tree language, comprised of one series of tree-maps that allude to distinctly different paths of ascension through the planes

firah power/fire with sefirah wisdom/east (gate of samael, and sefirah mercy/water with sefirah understanding/north (a gate on the way of the saint. these gates are not usually seen in tree diagrams. 2 f #5 composite tree' 8: h" 2: 2 2:e 8% hvhy, 6' 7 the single most important name of small face in the hebrew religion is yhvh hvhy. it is with this name that most mystical qabalistic meditation and magical rituals are performed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between


FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

he philosophy of the hermetic writings is of this standardised type, with its smattering of platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form

niverse will be despised and no longer cherished, this incomparable work of god, glorious construction, all-good creation made up of an infinite diversity of forms, instrument of the will of god who, without envy, lavishes his favour upon his work, in which is assembled in one all, in a harmonious diversity, all that can be seen which is worthy of reverence, praise and love."1 thus egypt, and its magical religion, becomes identified with the hermetic religion of the world. so we can understand how the content of the hermetic writings fostered the illusion of the renaissance magus that he had in them a mysterious and precious account of most ancient egyptian wisdom, philosophy, and magic. hermes trismegistus, a mythical name associated with a certain class of gnostic philosophical revelatio

igion, becomes identified with the hermetic religion of the world. so we can understand how the content of the hermetic writings fostered the illusion of the renaissance magus that he had in them a mysterious and precious account of most ancient egyptian wisdom, philosophy, and magic. hermes trismegistus, a mythical name associated with a certain class of gnostic philosophical revelations or with magical treatises and recipes, was, for the renaissance, a real person, an egyptian priest who had lived in times of remote antiquity and who had himself written all these works. the scraps of greek philosophy which he found in these writings, derived from the somewhat debased philosophical teaching current in the early centuries a.d, confirmed the renaissance reader in his belief that he had here

he renaissance magus who wished to remain a christian. augustine was, however, a difficulty for the renaissance magus who wished to remain a christian, for augustine in the de civitate dei delivers a severe condemnation of what "hermes the egyptian, called trismegistus" wrote concerning idols, that is to say of the passage in the asclepius, which he quotes at length, on how the egyptians in their magical religion animated the statues of their gods by magic means, by drawing spirits into them.2 augustine is using, not a greek text of the asclepius, as lactantius had done, but the same latin translation which we have, and which must therefore be at least as early as the fourth century.3 as mentioned before, this translation used to be attributed to apuleius of madaura. the context in which a

of the sixteenth century, as will be seen later.1 but to the renaissance magus, the magic in the asclepius was the most attractive part of the hermetic writings. how was a christian magus to get round augustine? marsilio ficino did it by quoting augustine's condemnation, and then ignoring it, though timidly, by practising magic. giordano bruno was to take the bolder course of maintaining that the magical egyptian religion of the world was not only the most ancient but also the only true religion, which both judaism and christianity had obscured and corrupted. there is another passage on hermes trismegistus in the de civitate dei, widely separated from the one on the egyptian idolatry and in quite a different context. augustine is affirming the extreme antiquity of the hebrew tongue and tha


FRATER ELIJAH ANGELS OF CHAOS

e vomit of others -we 99 it is my purpose to convey to the reader my experiences as an explorer of the psycho-cosm of self. i hope to convey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven one should violate the violate. one of the advantages of the chaos magical standpoint lies in it s paradigm shifting. please note now that this perspective is a paradigm in and of itself (other perspectives are possible of course. the current view expres

ed the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the horizon; demarcation zos-kia

nd as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. seal the temple, call watchtowers to bear witness and protect (also familia

is given reflecting chrnzn s number. a sigil is also given, this is the assasinator of self. title page 1b: a reference of the author (an entity called itisus- see below, as well chrnzn and your present author (an inter-minglement. title page 2a: the additional title of this text as well as the author under name (itisus. everyone wants to be loved. as we have art and magick it has sought to use a magical weapon, with words and images. the reference to the second edition, it the edition transcribed from the original paperplates to the distributed version (more readable with enhanced images. title page 2b: an image of a swirling pawn in a galaxy chaos star. a face is on the pawn. an active presentation of magick. the reading of which shall engage the reader. as magick is deadly (eventually

origins are of us. also a reference to the protective shield which preserves our leaps into the outer-spaces. iii/6a: the sigil of the goddess of dreamscape. it bears a slight resemblance to the sigil of set. iii/6b: the whole of sorcery and high-magick explained in one sentence and picture. the formula given is for the triangular numbers. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the angel comes before the one (this is false& must be rejected. full recognition of the nature of our work strikes into the heart, laughter ensues. there are 7 exclamation marks, and 7 letters of laughter. 418 is the number of abrahadabra and of our work. iii/7b: a reference to our exis


FRATER TENEBROUS CULTS OF CTHULHU

erary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, were of english descent, and throughout his life lovecraft remained a devoted anglophile. winfield lovecraft, a commercial traveller, spent much of his

ter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through 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 hi

he 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 collected essays in which-the hymn to pan first appeare

rituals preserve the hidden knowledge of these elder races. lovecraft documents three such cults, the cult of cthulhu, the esoteric order of dagon, centred in innsmouth (actually newburyport, massachusetts, and the starry wisdom sect. in the haunter of the dark, lovecraft describes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recalls that of crowley s argentum astrum, or order of the silver star, founded in 1907. the silver star represents sirius, from which emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna b

e british museum, and the other by the biblioth que nationale in paris. a 17th century copy is in the widener library collection at harvard. numerous other copies probably exist the book being rigidly suppressed by the authorities of most countries, and by all branches of organised religion. the 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 s


FRATER U D PRACTICAL SIGIL MAGIC

arly 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 all, none of the magical techniques we know of today is more efficient and will give even beginners the immediate chance to convince themselves of its power and their own abilities. these reasons alone support a volume like the following to show the possibilities of this discipline and to explain its techniques and its rationale. the reader.the complete tyro and the advanced practitioner alike.will receive an intr

ient and will give even beginners the immediate chance to convince themselves of its power and their own abilities. these reasons alone support a volume like the following to show the possibilities of this discipline and to explain its techniques and its rationale. the reader.the complete tyro and the advanced practitioner alike.will receive an introduction which will accompany him/her in his/her magical practice for a long time to come. you will find in this edition in the following chapter a reprint 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 ever

he 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 several advantages and disadvantages when compared to the word method. again, in accordance with the title of this volume, magical practice will be of primary importance. a description of the mantrical spell method will complete the techniques of sigil construction proper. it is my hope that examples and commentaries from my personal practice will provide you with many new suggestions. although spare's mysterious alphabet of desire belongs, technically speaking, to the pictorial method and in some respects touches the

he mantrical spell method will complete the techniques of sigil construction proper. it is my hope that examples and commentaries from my personal practice will provide you with many new suggestions. although spare's mysterious alphabet of desire belongs, technically speaking, to the pictorial method and in some respects touches the word method, it may nevertheless be considered the center of his magical achievement. unfortunately, his own comments about it are rather poor. therefore, most writers, being familiar with the subject on a theoretical level only, have caused much confusion rather than clarity when discussing it. yet, it seems to me that the basic principle of this magical symbol language is amazingly simple if viewed in relation to spare's system as a whole. the chapter gthe al

, 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. the myth that there is a small number of gcorrect h sigils and a great variety of gwrong h ones for entities (generally demons, whose names are often little else but mutilations


FREEMASONS SATANISM AND SYMBOLISM

atshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93

sautels, the gem kingdom, p. 237] the symbol itself dates back at least to the fourth century, b.c, and has he eastern philosophical been identified with t religions of confucianism, buddhim, and taoism. in the western world, it has long been adopted into th e symbolism of myth, magic, astrology and witchcraft [claire chambers, the siecus circle: a humanist revolution, 1977, p. v "another ancient magical sign called the yin-and-yang first appeared sometime before the 3rd century, b.c, in china. this emblem became the favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, b


FULL MOON RITUALS

ebrate a moon with old friends here- deer makes his way toward the lake where he picks up the western loop of a trail which circles its girth before branching off toward the old castle. passing by the heart of the old grove, deer is certain that he senses the presence of more that forest creatures there, and thinks that he hears the familiar voice of a sister, perhaps singing into this place some magical working of her own. a light western breeze brings to his nostrils the familiar scents of old oak and creeping cedar, mixed tonight with new ones which deer wished he had time to catalog. deer briefly remembered another path which spirals up the hill- passing from mighty groves of oak (white, chestnut, scarlet and their kith and kin, through towering stands of white ash and into long-leaf p

and sees his dear sister standing before him. he hears her call to "come again" and knows that momentarily she, too, shall "become" and that his feelings toward her shall be magnified a thousand-fold; not only as sister, but as lover, as mother and as immortal beloved "hoof and horn, hoof and horn" deer hears and knows well that to all who desire to see- whether seeing shadow, or faint outline of magical light- that he wears both now. as deer drops to his left knee with both hands clasped upon his right, he reverently lowers his eyes to the floor and to his sister's feet. and, hearing her gentle permission among the many melodies already playing in his head, raises them. knees, womb, heart, breasts. knowing that his goddess already resides within, as she does within all women, but must be


FULLER J F C SECRET WISDOM OF THE QABALAH

oul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the 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, involu

emarkable resemblance fs to zoroastrianism is to be expected, for both flourished in adjacent regions. as the qabalah is largely an exposition of the upper and lower, god and the image of god, so is the zoroastrian philosophy founded on the idea of the passive and active in nature- the so-called good and the evil. as to the qabalist the mediating agent is the will, so to the zoroastrian the great magical agent is in actual fact no other than lucifer- the vehicle of light. to pythagoras, god was absolute truth clothed in light, all things emerged from the tetrad, and the mediator was number manifested by form. to him material forms were but images or illusions of real forms, and this was the view also taken by aristotle and plato. to the second of these philosophers ggod, intending to make

sdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the word or logos. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons

n was created, god ggathered the dust from all the four sides of the world. and spread upon her a soul of life from the holiness above h; 13 that this soul was the neshamah, which, like the mystery above, comprised three degrees- nephesh, rua h, neshamah. the third corresponds to the briatic world, the second to the yetziratic, and the first to the assiatic, the body of man being the mystical and magical merkabah. it is also to be noted, that the neshamah has three divisions, the highest is the ye hee-dah, the middle the 'hay-yah, the last and third the neshamah, properly to say. they manifest themselves in the ma'hshabah thought, tzelem phantom of the image, zurath prototypes, and the d yooq-nah shadow of the phantom image. the d'mooth likeness or similitude is a lower manifestation. 14 s

er. we have described how evil, really activity, emanated out of god in the form of tetragrammaton. this being so, according to qabalistic philosophy, out of evil must good, or god, evolve; for gas above so beneath h and gas beneath so above h are the laws of qabalistic inversion. just as the serpent of kronos devoured its tail, so must evil, in the form of the satanic serpent, devour itself this magical operation of activity eating up activity is the central principle in the messianic act, which we will examine more fully in the next chapter. here we will restrict ourselves to a few introductory remarks. secret wisdom of the qabalah page 53 diagram 4: the good and evil pentagrams secret wisdom of the qabalah page 54 the messianic redemption. to begin with there is no serpent; then one ser


GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ous 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. his characterization of waite (in his novelmoonchild)as 'edwin arthwait 'a dull and inaccurate pedant without imagination or real magical perception, is more a reflectionofhis self-perception. butwhyshould crowley, flamboyant, indifferent to public opinion and public morals, andwitha perpetual circle of sycophantic acolytes, be so exercisedwiththe need to condemn a man he perceived as a fellow occultist?throughoutthe ten issues of his periodicaltheequinoxcrowley maintained a stream of invective and abuse against a. e. waite

ain results. perhaps in the majority of cases most of such experiments made in the past were attendedwithresults of a kind. to enter the path of hallucination is likely to insure hallucination, and in the presence of hypnotic and clairvoyant factsitwould be absurd to suppose that the seering processes of ancientmagic-whicharemany-didnot produce seership, or that the auto-hypnotic state which much magical ritual would obviously tend to occasion in predisposed persons did not frequently induce it, and not always only in the predisposed. to this extent some of the processes are practical, and to this extent they are dangerous (p. vii).thedanger in machen's case he fully recognized and averted it by steering him into the relatively harmless waters of the hermeticorderofthegolden dawn.thestory

of these appeared after he had parted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysteriesofmagicpp.xli-xlii),for all his enthusiasm,however,waite was not uncr

et theory of universal development, or evolution, which they believed to be capableofapplication in every kingdom of nature. applying this theory to the mineral kingdom 'they discovered a method of evolvinggold and silverfrom substanceswhich they deemed inferior, and found too that a parallel process could be267 applied to man.thenature of this process, argued waite, is hinted at in alchemicaland magical texts, and if it is understood and carried out,thenthe regenerationofman from his fallen state will follow.theexistence and effectiveness ofsucha'process is 'abundantly confirmed by.thestudyof certain higher .phases of mesmerism, electrical psychology, and trance clairvoyance-s-although inwhatway waite does95_'hethataspiredtoknow. was derisive: themanchesterguardianjeered at its style and

lism, togetherwithprescribed courses of study appropriate to each step in the five grades oftheouterorder-thegrades being those of neophyte, zelator, theoricus, practicus, and philosophus. each grade above that of neophyte was relatedtooneof the ten sephiroth of the kabbalistic treeof life, and these continued beyond theouterorder into a yet more secret second order, whose rituals were distinctly magical.thesecond order, therosaerubeaeetaureaecrucis,had existed from the beginningbuthad worked no rituals, and memberswhoadvanced to become adepti of the secondorderdid so by means of passing examinations. in 1892 this changed, for mathers had developed hisownhighly impressive initiatory109_'goldendemonsthatnonecanstay_ 108rituals, baseduponthemythofchristian ro sencreutz, for the5=6(each grade


GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ly into waite's papers and thus filled most of thelacunaein the existing taleofthe order from1903to1914.a numberofthe more interesting documents from these newsources-bothritual andhistorical-areprinted here, as appen255 dices to the book, for the first time. and, as a counterbalance to so much waite, there is israel regardie's foreword.drregardie is the very antithesis of waite, being practical, magical and concise with his words.itis a privilege to be sandwiched between him and waite: that two such men, each great in his own way, and each in total opposition to the other, could find so much oflastingvalue in this extraordinaryorderis a wonder beyond human comprehension.thattheydidfind it is justification enough for telling the order's tale. so let us begin.r. a. gilbert bristol, october1

ses 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 revolutionary or respectable, the hermetic orderofthe golden dawn was primarily a magical order and its deepest roots lay in the magical tradition, which in england meant the rosicrucian tradition, and in particular a certaindrsigismund bacstrom.ofbacstrom little is known save that he was of dutch or scandinavian origin, had travelled widely, to spitzbergen in1780and to mauritius in1794,and maintained a passionate interest in alchemy, collecting rare alchemical texts and perfor

their artsofmedicine; and he at last settled down in south germany about the year1413.after several years spent in the studyofthe knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who, it was noted, was not a german) and1.0.,and instructed them fully in the precious resultsofhis travels, and so these four fratres founded the 'fraternityofthe rose and cross'.theymade a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rotamundiand protheus; they also designed and built the house called'domussancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acted as secretary to the other

had uttered the words she saw, they melted away 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 response

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 librariesand manuscriptsin romenow that are kept quite secret from strangers to the order, that are full of the most curious seals and descriptions ofspirits and spirit-places in their own language. you will f


GILBERT THE MAGICAL MASON

arre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme m

ng in 1871 he joined his uncle's practice at martock in somerset. in the same year he became a freemason and commenced his long and solid masonic career, but he did not begin his occult studies until 1879 when he 'went into a life of retirement at hendon, for two years, studying the kabbalah, the hermetic writings, and the works of a1chymists and rosicrucians .1this'retirement' was neither purely magical nor unproduc255 tive, for early in 1880 he joined the societas rosicruciana in anglia, translated into english the 'ethical' grade of the spurious'orderof (le philosophe inconnues) louis claude st8themagical masonmartin'[sicj'and married, no doubt taking some time to do what he observed in 1902, in a letter to theodor reuss, of his daughter and new rosicrucian son-in-law 'they do nothingbu

daughter and new rosicrucian son-in-law 'they do nothingbutkiss at present'.3in 1881 he moved back into london and was appointed a deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cyphe

. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became more public it would not do for a .coroner of the crowntobe made shame of in such a mad way. so i had no alternative- i cannot think who it is that persecutes me- someone musttalk."the someone was almost certainly mathers, who wastowound westcott even more deeply in 1900 when he announced to florence farr and other members of the second order that westcot

ulture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament narrative.ourpr


GILBERT THE SORCERER AND HIS APPRENTICE

ers stood for, sneered at his "abysmal ignorance of the suppositious arcana which (he) claimed to guard. s yet waite could also refer to mathers 'considerable fund of undigested learning, to his 'serious study of the arbitrary part of kabalism' and to the earnestness with which he applied himself to occult studies in the reading room of the british museum.9others, more loyal to mathers and to the magical tradition that he represented, painted a different picture. mina mathers' portrait of him, added as a preface to the 1926 edition ofthe kabbalah unveiled,is uncritical, unreliable and little more than a hagiography, but the memoir of him written byl.w.brodie-innes forthe occult reviewis an objective account, or at least as objective as can be expected from 'a true and loyal friend:'ofhis s

id him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive nature and their inherent fascination that justifies this anthology of those writings. mathers published comparatively little, a

romc,,north- tzaphon27.thearchangels of the four elements.t..michael.6.raphael 'y auriel or uriel\lgabriel28. theofthe four elements.t>.arel.'m'm..6.chassanren'y phorlakh\ltaliahad29.therulers of the four elements.t>.seraph:"e-.6.ariel'vkerub\ltharsis30.the kings of the four orders of elementals. salamanderst>.djin.sylphs.6.panllda. gnomes'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows

light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject, on which, inde

ntries. and the point that struck me most was the continuance of the designs throughout, often it is true corrupted, where an ignorant engraver, copying from a copyist, and obviously unable to understand a symbol,hadexpressed it by an unmeaning flourish, or substituted a flower, or some object he was acquainted with, for an uncompre255 hended symbol.thusthe bateleur who in the oldest examples had magical implements beforehim,came to have a shoemak255 er's tools. but by comparison of one pack with another these could easily be rectified. occasionally some local or political cause had produced variations,butthese also were detected without trouble.onesuch occurs in a modern french pack in my possession, where a strong antipapal bias has occasioned the substitutionofthe figures of juno and ju


GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

sputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about, more widely imitated, and more widely condemned than any other. it is an irony that beswick, rejected by his church and ignored by the craft, would have enjoyed. acknowledgements i am especially grateful to bro. john hamill, librarian and curator of the library and museum of the united grand lodge of england, and to his assistant bro. j. f. ashby, for their


GILBERT R A THE MASONIC CAREER OF A

resulted from my first attempt to interest and vindicate the institution'36[36. this change on waite's part had already been perceived by the more rabid of roman- catholic anti-masons who saw him as a prime mover of the satanic 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

him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side o


GLOBAL FREEMASONRY

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 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

d a pagan temple to the sun. sorcery, as we know, had been practised by the canaanites before the occupation of palestine by the israelites; egypt, india, and greece also had their soothsayers and diviners. in spite of the imprecations against sorcery contained in the law of moses, the jews, disregarding these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical ideas partly borrowed from other races partly of their own devising. at the same time the speculative side of the jewish cabala borrowed from the philosophy of the persian magi, of the neo-platonists, and of the neo-pythagoreans. there is, then, some justification for the anti-cabalists' contention that what we know to-day as the cabala is not of purely jewish origin.25 there is a verse in


GNOSTIC CATECHISM

resulted from my first attempt to interest and vindicate the institution'36[36. this change on waite's part had already been perceived by the more rabid of roman- catholic anti-masons who saw him as a prime mover of the satanic 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

him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side o


GNOSTIC HANDBOOK

ripture in an attempt to prove that the latest set of laws were actually written by moses. in the epic tradition moses crosses the reed sea (not the red sea) when the wind blows the waves apart (this still occurs today, the emphasis being on god using nature to achieve a miracle. the priestly tradition has moses raising his arms and opening the red sea, this second tradition emphasises the nearly magical power of moses and hence, by inference, the occult power of the later priesthood. in the epic tradition there are eight plagues upon egypt, in the priestly tradition, ten. these differences, and many others, are major and show that while in babylon the pharisees mixing babylonian paganism and judaism not only wrote such texts as the talmud but also edited together the old testament. hence


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ore reflective but even more powerful flow of will, the irresistible force of a mighty river (he. this will be followed by an expansion of the consciousness, it will penetrate all space (vau) and this will finally undergo a crystallisation resplendent with interior light (he final. magick in theory and practise, aleister crowley. this formula can literally be applied to any esoteric activity from magical evocation to meditation and liturgy. in ritual activity, for example, we may create the associations as seen in fig 31. from this admittedly brief examination of the kabbalah of number you should have some idea of its practical use. however, it is important not to think that these number systems are isolated to hebrew. if we accept our gnostic identity hypothesis that the lost tribes of is

nochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains into a sky of violet and gold. michael a howard, runes and other magical alphabets, aquarian press, 1978. the practical use of occult alphabets occult alphabets or alphabets used for occult purposes are not simply psychological filing systems. while certainly they can provide us with structures through which correspondences can be categorised and used, they are far more than just this. while it may be popular to reduce the effects of such systems to unconscious

n of events (and in some sense they are being true to what they perceive, each would report only their own perception of the event, not the facts of the actual event itself. in the case of the changeover, the equinox of the gods, the observers varied greatly and saw it in many differing terms. some saw it in terms of christianity, others in terms of sufism and still others in terms of the western magical tradition then represented in the hermetic order of the golden dawn. this is made all the more awkward by the fact that many of these observers formed religions and organisations based on their perceptions, many of which still exist today. accordingly, we have a bizarre situation where an observer of a historical and spiritual event is transformed into the prophet or herald of a religious


GOETIA LUCIFERIAN

brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. in specific areas of what is termed sabbatic or 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 b

s (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve a strong point of gnosis, or magical thought. the operator who is intent on summoning a spirit of the goetia will be focused on this act, to where he or she identifies with the daimon in question. to allow a clear and controlled pattern of magickal development, the sorcerer should be calm and focused before hand on a specific and willed outcome. no individual should enter the ritual chamber to perform ceremonial magick while

vealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! tools of art the circle the circle is an old boundary which was used back from the eldest days of magical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick, sabbatic and luciferian witchcraft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which is

clear the mind) and end the rite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and lust of the flesh. concentrate on the aspects of the spirit of which you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a

ars may be commanded by will to produce some results of what you seek in the obtainment of knowledge. bael is a powerful familiar spirit who may bring one much instinctual impulses in relation to animals and dream shape shifting. 37 b agares a spirit which allows the understanding of both languages and interpretation, agares is a spirit which accelerates the perception of languages, communication magical and otherwise. in the design of my sethanic /shadow alphabet (see austin spare s alphabet of desire, i made silent invocations to agares to speed the communication of the subconscious to the conscious. earthquakes are the symbol of a strong will and individual presence. 31 legions of spirits assist in such operations. c vassago vassago is an angelic ruler of the tarot; silently invoked thi


GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish the elements, which is the purpose of the lbrp, one should learn to banish the planetary influences. the banishing ritual of the hexagram (brh) serves this purpose. like the lbrp, though, it is a minor banishing for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and


GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

tagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used

f-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image ou

nsitive and refined, of a finer grade of spiritual substance, are attracted to the sphere 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 t


GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

ay: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. 3. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the


GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

tagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed on


GOLDEN DAWN RITUALS B

rding to the work you are doing, and take due caution to vibrate the proper names with the proper pentagram. o- active spirit pentagram m- active spirit pentagram n- passive spirit pentagram l -passive spirit pentagram this ritual requires that the adept be fully competent with the l.b.r.p. before advancing on with the s.b.r.p./s.i.r.p. remember that the points of the pentagram represent the five magical elements, beginning with at the apex, and moving clockwise within the pentagram symbol to n, o, l, and then m. in the l.b.r.p, the pentagrams begin from the lower left point, moving toward the apex. this is the banishing earth pentagram. to perform the l.i.r.p, the pentagram is drawn in the reverse, beginning from the top apex and moving toward the lower left. this is known as the invoking

x-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the qabalistic cross. step 2 a) move to the east, and holding your magical sword in your right hand, make the closing active spirit pentagram. visualize it bright white while vibrating the word "exarp (pronounced ex-ahr-pey, stabbing the pentagram with the sign of the enterer on the last syllable of the name. b) feel the energies, and then draw the white spirit wheel in the center of the closing active spirit pentagram while vibrating "hyha" stab it at the center


GOLDEN DAWN RITUALS C C1

by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram

ou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south

vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 4 with the magical implement, trace a line to the west and form the figure thus: l b c y f k vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l b c y f k 19 step 5 using the magical implement, trace a line to the north and make the figure thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k y f

t the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical sword upon the apex thereof, as with the case of working with the evil and reversed pentagram. and see that thou workest not with evil forces, save in a few instances as if thou art endeavouring to heal another from sickness and misfortune and thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou hast


GOLDEN DAWN RITUALS D

o 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.h. placing the wand outside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must


GOLDEN DAWN RITUALS F

cration of the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 even after you have carved, cut, and painted your rose cross lamen, it is still incomplete until it is empowered, consecrated and charged by the following ritual. it is a well known axiom that "practice makes perfect" one of the secrets of a true adept is that he or she does not just consecrate and empower his magical implements once, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in

al implements once, but rather several times. some adepts have been known to set an anniversary date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled


GOLDEN DAWN RITUALS G

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

. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the

ing the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followe

am followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the

ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit


GOLDEN DAWN RITUALS J

become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this

of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord o


GOLDEN DAWN RITUALS K

come a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from


GOLDEN DAWN RITUALS SADD

he 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but


GOLDEN DAWN RITUALS SCONTINUED

th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but


GOLDEN DAWN RITUALS T

3 (only) example 3: 5 to invoke the lesser angle of l on the o tablet: step one- key 6 (thou shall always read the key of the tablet first, not the sub-angle (this activates the entire tablet) step two- key 18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) now, though these calls are thus to be employed to aid thee in the skrying of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the in


GOLDEN DAWN RITUALS T3

3 (only) 5 example 3: to invoke the lesser angle of l on the o tablet: step one- key 6 (thou shall always read the key of the tablet first, not the sub-angle (this activates the entire tablet) step two- key 18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) now, though these calls are thus to be employed to aid thee in the skrying of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the in


GOLDEN DAWN RITUALS U1

ii 10. zax 20. chr 30. texriu1 the secret wisdom of the lesser world or microcosm 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater wo

rse" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one

tions which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could not ta

esch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining

can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thought is a light proceeding from the radiation of this spiritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual consciousness where they are subjected unto the action of the reasoning mind and the lower will. that is, in the ordinary, natural man, when awake, the thought acteth through the ruach and is subject, when there, to the action of the lower will, and submited to the reasonin


GOLDEN DAWN RITUALS U3

jected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sp

so that our lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this integration process whereby the lower will and the higher will begin to work in harmony for magical purposes. these magical purposes will always be in accordance with the divine, for it is written "not unto my name but unto thy name be the power and the glory" study well this lesson, for it is the nature of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be


GOLDEN DAWN RITUALS U7

. the knowledge of the colors of the forces which lie beyond the physical universe. study thou well that saying of hermes, gthat which is below is like that which is above, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magical working just and true. recall what was said unto thee in the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it

thy knowledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto they hurt? therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure


GOLDEN DAWN RITUALS VENUSZAM16

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

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 are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o


GOLDEN DAWN RITUALS Z2

in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be caref

usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume the f

circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unt

own me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, h

ames appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sites the mystic words. r. saith the magician, as light hidden in the darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation. he then takes up the s


GOLDEN DAWN RITUALS Z3

convenient measure of 6, and preferably 6 times the measure of the phalax of the thumb- spirit and will. 2. it symbolizes the beginning of the stamping down of the evil persona. the foot is advanced 6 metrical distances answering to the number 6 of trapt- osiris- alluding therefore to the self-sacrifice necessary to accomplish this. 3. it represents the practical application of the beginning of a magical force. let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work, his head reaching to the clouds, his feet resting upon earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and dar

finger of any hand according to the correspondence required) it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows th

secrets of any frater or soror committed to your care, not endeavoring to search them out for purposes of curiosity nor repeating them when discovered, nor in any way referring to them so as to wound the other, nor in any way employing them as a means of causing humiliation, but to keep them as a sacred trust and not to be deflected by them from acting justly and harmoniously together. 3. in any magical ceremony, or other working, if more than one member be taking part, all present, putting themselves into the form of the god as taught, should exchange the sign, grip and words, so as to establish a current of harmony and the affirmation of a mutual direction of will towards the same object. the password 1. merely to guard the secrets of the order against any members resigned or not workin

- but that each nature sould be brought to its own rtk, the best of its kind. this too, may be done in all things. it is the basis of alchemy. 3. it should be pronounced as if attracting the solar force, the light of nature, during the six months following the equinox at which it is issued, as a link with the solar force, between that and the order. this password, therefore, may also be used in a magical ceremony as attracting the support of the light of nature acting upon natural forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the order. it should be celebrated within 48 hours at least of the sun s actual entry into aries or libra. the single knock given by the hierophan

prehended by the zam who has mastered the whole of this lecture. only let him remember that the formulae of the ceremony of the equinox represents the sudden attraction and sealing of a force in nature then in operation, rather than a continuous and graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnostici


GOLDEN DAWN RITUALS ZAM10

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

they behold. for ye are the watchers, my soul the shrine. egg of divine darkness, shroud of concealment, long hast thou dwelt concealed. quit the light, that thou mayest conceal me before men" step 22 carefully formulate the shroud about you. with all power, make it complete above and below. say "i receive thee as a covering and a guard. khabs om pekht. konx om pax. light in extension. before all magical manifestation cometh the knowledge of the hidden light" step 23 stand in the east and face west. make the sign of the enterer and project your consciousness out of your body. force your consciousness to look at your body. see your body begin to fade as the shroud surrounds it at your will. will the shroud to become so dense so that you can barely see your own body. be careful not to lose c


GOLDEN DAWN RITUALS ZAM11

that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist 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 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is sai


GOLDEN DAWN RITUALS ZAM13

a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, fro


GOLDEN DAWN RITUALS ZAM15

hy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword 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 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow members of the outer order to make their tools

nd consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all c

s 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 consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incen

air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true


GOLDEN DAWN RITUALS ZAM16

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

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 exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee w


GOLDEN DAWN RITUALS ZAM17

ful, diligent, and secret, as also to commit carefully to writing all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be received into this fraternity, might not be deceived in the least syllable and word. after this manner began the fraternity of the rosy cross- first by four persons only, and by them was made the magical language and writing, with a large dictionary, which we yet daily use to god's praise and glory, and do find great wisdom therein. they made also the first part of the book m, but in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also while his new building (called sancti spiritus) was now finished, they concluded to draw and receive ye


GOLDEN DAWN RITUALS ZAM21

earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, is obedient unto me. therefore, in the name of elohim gibor and through the power of kamael, come forth unto all members of the rose and cross, and all loyal subjects of the outer to defend and protect, to render harmless and helpless all opposing forces, magical or physical, and to disperse them; from thine abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of


GOLDEN DAWN RITUALS ZAM22

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

agram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mighty name of tudw hwla hwhy strong and mighty, and by the name of lapr, thou potent and powerful archangel of trapt. o ye \yklm, come now unto 6 me. manifest yourself through me and fill my sphere with your magical power of trapt to accomplish this work of art. step 5 draw the sigil of \yklm before you within the hexagram. vibrate the name the number of times there are letters in the name. say: command unto me the presence of lakym the angel of a and his intelligence laykn that they may empower and consecrate this symbol most potent and powerful. step 6 draw the sigil of lakym, vibrate it, and then d

less 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 exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when


GOLDEN DAWN RITUALS ZAM8

3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70 700 c j ch p, p dwh 8 80 800 d f t tz, tz dwsy 9 90 900 e k the lineal figure may then be placed in the following classification: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9 grade) a basic understanding of polygons and polygrams is essential for the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things emanat

be remembered that the suffix"-gon" really relates to the dispersion of energy, the distribution of energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal


GOLDEN CHAIN AND THE LONELY ROAD

justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish this, to distinguish between the 'types' of initiation which may occur for a seeker upon the path of the elder craft, and furthermore to define the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabbati. consequently, a subjective delimitation of the topic is inevitable. indeed, because the 'tradition' of the elder craft

ing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn in

re of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other m

; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at their behest that the rite is performed or its textual form is transmitted to others. in and of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain

ghly specialised modes of initiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at their behest that the rite is performed or its textual form is transmitted to others. in and of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lore, known as 'the gnosis of the crooked path, there are numerous examples of such advanced workings. for example 'the rite of the turnskin. this is an initiatory procedure intending the entrance of the aspirant into the circle of therionic atavisms: the zodiak of living forms. by passing through its ordeals the skin-leaper's arte is impre


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

on. then one day there appeared among them an old man of a different race. he wore a thick long beard and his name was bochica. he taught the chibcas how to build huts and live together in society. his wife, who was very beautiful and named chia, appeared after him, but she was wicked and enjoyed thwarting her husband s altruistic efforts. since she could not overcome his power directly, she used magical means to cause a great flood in which the majority of the population died. bochica was very angry and exiled chia from the earth to the sky, where she became the moon given the task of lighting the nights. he also caused the waters of the flood to dissipate and brought down the few survivors from the mountains where they had taken refuge. thereafter he gave them laws, taught them to cultiv

e sphinx, and of its enclosure, is that it is very, very old not a mere handful of thousands of years, like the fourth dynasty of egyptian pharaohs, but vastly, remotely, fabulously old. this was how the ancient egyptians in all periods of their history regarded the monument, which they believed guarded the splendid place of the beginning of all time and which they revered as the focus of a great magical power extending over the whole region .17 this, as we have already seen, is the general message of the inventory stela. more specifically, it is also the message of the sphinx stela erected here in around 1400 bc by thutmosis iv, an eighteenth dynasty pharaoh. still standing between the paws of the sphinx, this granite tablet records that prior to thutmosis s rule the monument had been cov

taken which was believed to be situated away beyond a large expanse of water. as wallis budge observed in his important study, osiris and the egyptian resurrection, the egyptians believed that this land could only be reached by means of a boat, or by the personal help of the gods who were thought to transport their favourites thither. 21 those lucky enough to gain entry would find themselves in a magical garden consisting of islands, interconnected by canals filled with running water which caused them to be always green and fertile .22 on the islands in this garden, the wheat grew to a height of five cubits, the ears being two cubits long and the stalks three, and the barley grew to a height of seven cubits, the ears being three cubits long and the stalks four. 23 was it from a land such a

an advanced civilization of remote antiquity which was destroyed by a terrifying upheaval. could this be so? and what are we to make of other strange traditions that have come to us from the dark vault of prehistory? what are we to make, for example, of the popol vuh, which speaks in veiled language about a great secret of the human past: a long-forgotten golden age when everything was possible a magical time of scientific progress and enlightenment when the first men (who were endowed with intelligence) not only measured the round face of the earth but examined the four points of the arch of the sky. as the reader will recall, the gods became jealous at the rapid progress made by these upstart humans who had succeeded in seeing, succeeded in knowing, all that there is in the world. 14 div


GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ellers xiii preface 1 1 the basic premise 3 2 a most unusual cast of characters 5 3 secret cipher of the ufonauts discovered 19 4 secret cipher of the ufonauts developed 27 5 secret cipher of the ufonauts decoded 35 6 classical ufology deciphered 43 7 richard shaver and the mantong cipher 45 8 recap: meade layne, mark probert and the inner circle 49 9 frater achad 53 10 the men in black and their magical origins 57 11 how to defeat the ufonaut body snatchers: law of the battle of conquest 69 12 interview with terry r. wriste 71 appendix one 77 appendix two: the sirius mystery and v. a. l. i. s. 78 appendix three: working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code language 86 about the author 93 xiii introductory remarks by jon

pher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there is considerable discussion in ufology of lam, the being crowley sketched that so closely resembled later ufo-related beings described in modern close encounter cases. his encounter, in 1896, with two little men in the swiss alps was mentioned in jacques vallee s passport to magonia catalogue of close encounter cases. crowley s magical mountain mt. mealfuorvonie near loch ness in scotland is said to be a ufonaut base. 4 allen h. greenfield basis (i.e, the number 11) for deciphering the code. eighth, crowley s magical son frater achad did partially decipher the code, but it remained for carol smith in 1974 to solve it, and for software programmer frater lamed to make it readily accessible to investigators in the 1980s. ni

s far more literate in his exposition than anyone in the field, up until the comparable scholarship of robert temple s the sirius mystery. rabbi ibn aaron was an early organizer of the national ufo conference. he died in 2005. 6 allen h. greenfield achad, frater, also known as frater parzifal, real name charles robert john stansfeld jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, achad quickly rose to the leadership and initiatory summits of both crowley s ordo a. a. and the ordo templi orientis (oto. after world war one he and crowley parted company. achad produced a number of remarkable works on the occult, notable for their originality and logical consistency. hi

founder of the first ufo conclave, the long-defunct giant rock conventions. van tassel also engaged in psychic communications and was closely associated with the earliest new age groupings, which, to some extent, started at giant rock. of particular interest is that, beginning in 1952, van tassel was in communication with a being calling itself ashtar the name of a medieval demon said, in the old magical texts, to have relocated to america. ashtar has shown up in many subsequent cases. williamson, george hunt( ric, claimed a doctorate in anthropology and was a one-time follower of guy ballard s i am movement, an organization with an unsavory reputation for overlap with the pro-nazi silver shirts, an american subversive body broken up by the u. s. government after america entered world war

the book of the law. liber al in some ways follows the same pattern as newborough s oahspe or the book of mormon. it differs in its outlook, the richness of its poetry, and, for our purposes, in one other way. it refers to an internal cipher or secret code which, it predicts, crowley himself would never transcribe. predicted, however, is its deciphering by another, who turned out to be crowley s magical child and one-time heir-apparent, charles stansfeld jones, sometimes called frater achad. achad, in his book 31, does indeed find the key to the code, but 70 years passed before a full transcription of the code was made. in the original handwritten manuscript of the book of the law, a single page is inexplicably overlaid with a grid, a line, and an enigmatic mark sometimes referred to as a


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ediumship and contactee lore overlap, and details the discovery of the secret cipher s solution to the ufo mystery! this volume places a tool in your hands, giving you the ability to reproduce the solution yourself and trace the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet corresp

6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grades 149 table vii. the sexual currents of the aethyrs 156 table viii.formulas of enochian magick 174 table ix. telesmatic attributions of the letters 293 appendices: appendix a. the watchtowers. 367 appendix b. watchtower deities. 393 appendix c. watchtower signposts. 409 appendix d. the great crosses of the watchtowers. 425 appendix e. the thirty aethyrs. 429 1 p r e f a c e; an introd

introduction to this manual this manual is meant to provide a convenient and reasonably complete source of all information required by the serious practitioner of enochian magick. the branch of magick called enochian was disclosed in modere times by dr. john dee (1527-1608. dee was an authority on mathematics, navigation, astronomy, and optics. he was also the astrologer royal to elizabeth 1. his magical partner, edward talbott, who changed his name to kelly, assisted him in the descriptions of the subtle regions known as the four watchtowers and thirty aethyrs. these, together with their presiding deities, formed the kernel of the powerful magical system now known as enochian magick. dee has been called "a pioneerin spiritualism,"because he kept meticulous records of all of his magical op

or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden dawn taught that dee had merely rediscovered an ancient system known to the ill-fated a

which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early history. at the turn of this century, one of the golden dawn's members, aleister crowley, published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work


GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

out 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 rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprinted by permission of the auth

id 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 where this aspect of magic f

in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. 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 condemnati

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 ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the puerile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula 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 ce

tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the


GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

u here now' h. sachs iv. 3, 5; equivalent to the westphalian' wo ford di de silke her' for diseases were looked upon as demonic beings. but what means that in schmidts schwab, wtb. 544' has the zauch brought you back already' i suppose, the hellish hound (tyke, ohg. zoha, bitch. westph' fort juw de hiwitt (peewit) nu weer her' instead of the more usual cuckoo, vulture, which, like the peewit, are magical birds 'hat mich der guckguck hergebracht' grobianus 97. and curses go through the same variations' daz dich der tiuvel hin fiiere' sifrit 74, 2' var du dem tiuvel in die hant' reinh. 952 'le diable t'emporte 'the geier (vulture) take you' gryphius 74g 'the cuckoo and his clerk fetch him' dan' var satan i void' die leide vide (mala pestis) miieze in vellen' karlmeinet, meusebach 162. in the

aving every limb except one rib^ the witch's own vitality is bound up with the figure, and when malagigi melts it at a slow fire, she dwindles away. that such figures were sometimes baptized, is shewn by a sermon of berthokvs (cod. pal. 35 fol. 27* so nimpt diu her und tauft ein wachs, diu ein holz, diu ein totenpein (dead man's bone, allez daz sie domit bezouber^ and this proves the connexion of magical appliances with superstitious healing appliances. as the sick and the restored used to consecrate and hang up in churches an image or a limb of wax, so by images the witch maimed and killed. no doubt this kind of conjuring goes back to the oldest times; we find it in ovid, amor. iii. 7, 29: sagave punicea defixit nomina cera, et medium tenues in jecur egit acus? and goeth and taketli liis

f the hiactningar, as. heodeningas fr. heden or heoden. the vowel is therefore e (not e, and we must suppose a lost verb ohg. hetan, hat, pi. hatum, goth, hidan, had, hedum. lye quotes a' heden, casla' meaning prob. casula, robe; and an on. geitheffinn is supposed to be 'pallium e pelle caprina; but i prefer to take wolfhetan as a participle. we see then, that the transformation need not be for a magical purpose at all: any one that puts on, or is conjured into, a wolf-shirt, will undergo metamorphosis, remain a wolf nine days, and only on the tenth be allowed to return to human shape; some stories make him keep the wolf-body for three, seven or nine years. with the appearance, he acquires also the fierceness and howling, of the wolf: roaming the woods, he rends to pieces everything that c

t also that it brings back remembrance (2, 463. the unbinding o a spell hangs upon a kiss (p. 969. in the norse legends oblivion is produced by a potion called 6minnis-dl(-ale, ominnis-drychr, the opposite of minnis-ol (p. 59: such an ominnisol grimhild hands to sigurd, who thereupon forgets brynhild; and go-srun, before she could forget sigurs and choose atli, had to drink an ominnis-veig, whose magical concoction the poem describes, saem. 223. 234. so valkyrs, elfins and enchantresses offer to heroes their drinkinghorns (p. 420, that they may forget all else and stay with them; conf. the swed. tale in afzelius 2, 159. 160 and the song in arvidsson 2, 179. 282, where the miner makes the maiden drink of the glomskans horn and forget father and mother, heaven and earth, sun and moon. now, s

inal springs, by mineral waters, appears the ^uhite lady with the snake (p. 588 n, the beast of sovereign'st healing power, servant to aesculapius himself. the servian vila too is a physician, and heals wounds for a high fee, vuk no. 321 [so the bulgarian yuda or samodiva, aug. dozon's bolgarski pesni no. 3, etc. we see from all this, that medical science in heathen times was lialf priestly, half magical. experience and higher culture gave the priests a knowledge of healing powers in nature, from the sacredness of their office proceeded salutary spells, the use of remedies was backed by sacrifice, nay, great cures and the averting of pestilence could only be effected by sacrifice. thus all through the mid. ages we find the christian priests also possessors, above other men, of medicine and


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e plants are thrown into the flame, the young people jump over it, jokes are played on passers-by with powder trains and hidden fireworks, or they are squirted at and soused with water from the windows. in the villages they ride on mules and donkeys, carrying lighted branches of fir in their hands.3 in many places they drag some of the charred brands and charcoal to their homes: salutary and even magical effects are supposed to flow from these (superst. french 27. 30. 34. in poitou, i\lqj jump three times round the fire with a branch of walnut in their hands (mem. des antiq. 8, 451. fathers of families whisk a bunch of white mullein (bouillon blanc) and a leafy spray of walnut through the flame, and both are afterwards nailed up over the cowhouse door; while the youth dance and sing, old m

was holy, as we may see by the myth of the creation of man; the ashtree yggdrasill falls to be treated in chap. xxv. the wolf, whose meeting of you promises victory, stands under ashen boughs. f the common people believe that tis very dangerous to break a bough from the ask, to this very day/ rob. plot s staffordshire p. 207. one variety, the mountain-ash or rountree, rowan-tree, is held to have magical power (brockett p. 177, 3 (conf. chap. xxvii, ronn. with dame hazel too our folk-songs carry on conversations, and hazels served of old to hedge in a court of justice, as they still do cornfields, ra. 810. according to the ostgota-lag (bygdab. 30, any one may in a common wood hew with impunity, all but oaks and hazels, these have peace, i.e. immunity. in superst. i, 972 we are told that oa

, and this would curb the spirit s power over the beast. very likely the superstitious burying of a dead head in the stable (i, 815) means that of a horse, 1 conf. chap. xxxviii, nightmare. in holland they hang a horse s head over pigstyes (westendorp p. 518, in mecklenburg it is placed under a sick man s pillow (jahrb. 2, 128. we saw the horse s head thrown into the midsummer fire with a view to magical effects (p. 618. 2 praetorius s account is enough to shew that slavs agreed with germans in the matter o horse- worship. but older and weightier witnesses are not wanting. dietmar of merseburg (6, 17. p. 812) reports of the luitizers, i.e. wilzes( terram cum tremore infodiunt, quo sortibus emissis [imm] rerum certitudinem dubiarum perquirant. quibus finitis, cespite viridi eas operientes

tveim kottum, p. 305. now, as fres in on. means both he-cat and bear, it has lately been contended, not without reason, that kottum may have been substituted for fressum, and a brace of bears have been really meant for the goddess, as cybele s car was drawn by lions, p. 254. for puss-in-boots see pp. 503-9, and the norweg. tale in folkeeventyr no. 29. cats and weasels pass for knowing beasts with magical powers, whom one has good reason to indulge, sup. i, 292 (see suppl. birds. with birds the men of old lived on still more intimate terms, and their greater nimbleness seemed to bespeak more of the spiritual than was in quadrupeds. i will here quote some instances of wild fowl being fed by man. dietmar of merseb. relates of mahtildis, otto l s mother (pertz 5, 740: non solum pauperibus, ver

perhaps the proper name ludger, leodegarius, ohg. liutker, has to do with it, and some forgotten legend of the mid. ages. a touching religious interpretation is handed down by berthold 145, surety not invented by himself, that the moon is mary magdalene, and the spots her tears of repentance (see suppl. the sun has had a slighter influence than the moon on super stitious notions and observances. magical herbs must be gathered, if not by moonlight, at least before sunrise (p. 621, and healing waters be drawn before sunrise (p. 586. the mounting sun dispels all magic, and bids the spirits back to their subterranean abode. twice in the year the sun changes his course, in summer to sink, in winter to rise. these turning-points of the sun were celebrated with great pomp in ancient times, and o


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevolent purposes. magnetism.every electrified body has its aura, and when that aura is active it constitutes a magnetic field and the aura is sometimes called magnetism. magnetism, from a purely electrical point of view, is described somewhat differently; but even so, the fundamental law involved in the foregoing d


HAMIL THE ROSICRUCIAN SEER

sicrucian tradition. unlike many of his contemporaries, however, he preserved his critical faculties and distinguished between true followers, charlatans, sensation seekers, and the merely gullible. a firm belief in the potential for good in his crystal experiments did not close his mind to the equal potential for misuse and evil. it was this belief that deterred him from experimenting with other magical ceremonials. as he pointed out to herbert irwin, the danger in magical operations lay in the errors brought about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical op

en author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosicrucianseermirror was the means by which man's earthly knowledge could be expanded to prepare him forthefinal journey in which perfection would be completed and man's earthly and spiritual goodness would be dissolved into oneness with the godhead in a perfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apart f

rosicrucian presence in england i leave to others to decide.thathockley intimately knew their writings is true,butreading other's books does not prove a rosicrucian apostolic succession.thathockley believed himself to be at least working within a rosicrucian tradition is shown in the letters to the irwins. his search for the rosicrucian path to utopia was not, however, by the performingofcomplex magical ritualsbutby spiritualism, invoking the spiritsofboth angels and his rosicrucian predecessors whohadcrossed thegreatdivide.hebelieved, in particular, that contacting spirits by meansofthe crystal and20therosicrucianseerexisted, or whether the many personalities labelled rosicrucians believed themselves to be so, are questions too large to be considered here.themanifestosand the traditions

ea was to. a great extent a spent force in england but its. nineteenth-century apologists 225<;laimedfor.itamajor revivalist in the person of ebenezersibley, whose works were to be called in as evidence of the continuing tradition. sibley was to be quickly followed by francis barrett, whose seminal workthemagus(1801, a plagiarism of plagiarisms, greatly revived interest in astrology, alchemy, and magical operations and was probably largely responsible for the later nineteenth-century revival of practical occultism.thetenuous rosicrucian thread and the, later, belief in a continuing rosicrucian presence in england was given a seeming veracity by the presence in england of sigismund bacstrom with his certificate attesting. to his initiation into a rosicrucian group by the comte de chazal on

not tobea regular attender and never gave a paper. he did, however, exhibit at one meeting the rosicrucian certificate and diary of sigismundbacstrom.phe had possibly stayed aloof from the metropolitan college because of his quarrel with and temporary dislike of k.r.h.mackenzie, who was assistant secretary-general and was probably scheming.to gain control of the sria to make it a more practical, magical order. additionally, from the evidence of talks to the college printed in therosicrucian,hockley would have found little. to stimulatehimat:their meetings. his knowledge and experience were far greater than any of his co-members.itis clear from his letterofromarch1872to f. g. irwin that he saw practical spiritualism via the crystal as the most important work to be undertaken by a true rosi


HANDBOOK OF EGYPTIAN MYTHOLOGY

n as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical time lines, is an example that may have been composed as early as the middle kingdom. by creating these links, the doctor-magician hoped to mobilize cosmic forces to act on behalf of the patient as they once had on behalf of the deity. j. f. borghouts, who has edited and translated many of the magical texts, commented that although some mythical themes that occur in spells are not known from other sources, there is, however, not a shred of proof that a specific kind of unorthodox mythology was especially coined bout portant for this genre. 38 indeed, the efficacy of such spells may have partly depended on the patients being familiar with the story of which they were being made a part. i

wn from other sources, there is, however, not a shred of proof that a specific kind of unorthodox mythology was especially coined bout portant for this genre. 38 indeed, the efficacy of such spells may have partly depended on the patients being familiar with the story of which they were being made a part. introduction 17 similar links between human and divine events were created in visual form on magical objects of the middle kingdom and second intermediate period. ivory wands that were used to protect newborn children and their mothers show a wide array of divine beings, some in monstrous forms (see figure 30. many of these have been identified with the deities of middle egypt who feature in the coffin texts. brief inscriptions on some of the wands state that these deities have come to fi

ic treatment of many of the characters and events in the contendings of horus and seth 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 o

d 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 magical texts were probably adapted from other types of source material or from oral tradition. quite a number of spells survive on papyri of the later new kingdom. the harris magical papyrus, now in the british museum, contains a sequence of anticrocodile spells that is full of allusions to myths such as the rape of isis. myths are often thought of as communal artifacts, but in egyptian culture t

a goddess to avenge himself on those who have betrayed him.91 there are fragments of mythological tales in demotic, including at least one about the crowning of horus and seth.92 some interesting mythological narratives survive from the late and ptolemaic periods inscribed in hieroglyphs on special types of statues and stelae used in healing magic. 38 handbook of egyptian mythology isis and horus magical statues and stelae usually feature a carved figure of horus in child form overcoming dangerous animals (see, for example, figure 16. such stelae are known as cippi or horus on the crocodiles stelae. the most famous object of this type is the metternich stela, now in the metropolitan museum of art, new york.93 this is inscribed with a collection of spells for driving away dangerous animals


HEAVEN HELL

de of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the xixth dynas

d life, and of becoming of like nature and substance with him. in the book of gates the dogmas and doctrines of osiris are far more prominent, and the state of the beatified closely resembles that described in the "book of the dead" in primitive times in egypt men thought that they would obtain admission into the kingdom of hetep by learning and remembering the secret name of this god and certain magical formulae, and by pronouncing them in the correct way at the proper time. the need for a consciousness of sin, and repentance, and a life of good works, were not then held to be indispensable for admission into the abode of the beatified. from the "book of gates" however, we learn that in the later dynastic period a belief was prevalent that those who worshipped the "great god" on earth, an

ways" or the "two ways of the blessed dead" of which a version inscribed on a coffin in the berlin museum has been recently published. 1 the rubrical directions of this work show that it was compiled when implicit belief existed in the minds of the egyptians as to the efficacy of p. 13 certain "words of power (hekau) and of pictures of the gods, and it is clear that many portions of it are purely magical, and were intended to produce very material results. thus concerning one passage a rubric says "whosoever knoweth this chapter may have union with women by night or by day, and the heart (or, desire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god be

ied dead ate bread-cakes made from one wonderful kind of grain, and drank beer made from another kind, and enjoyed conjugal intercourse, and the company of their relations and friends; all their material comforts were supplied by the use of words of power &c, by which they even obtained entrance into that kingdom. entrance to the boat of millions of years was likewise obtained by the knowledge of magical words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls

zon of heaven [daily] for ever. it has already been said that a complete illustrated copy of the book of gates was also inscribed on the sarcophagus of seti i, and it is not easy to explain this fact until we remember the important position which it makes osiris to hold in the other world. that the book is formed of very ancient materials is evident from the last sections, which certainly contain magical texts and pictures specially prepared with the object of making the sun to rise, and there is little doubt that the latter are representations of the ceremonies which the, primitive egyptians actually, performed to produce that most desirable effect. the earlier sections of the book are, full of magical ideas, but scattered among them are expressions of beliefs which, it seems, must belong


HEKAS

the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zones of governance served by the cult constitute a web unsuited to definition by temporal measures. the cultus sabbati is a present recension of the craft tradition constituted by various cells, each of which are using different formulae and modes of praxis covering the spectrum of the arte magical. in stating my own position i should make it apparent that, as magister, i am responsible for the overall co-ordination and direction of the cult in it's present phase of development; this does not infer a subjugation of individuals to a single figurehead, but rather to the contrary, the functional role of the magister permits a cohesion of the earthly power-zones created through the auton

xts in which the nature and functions of the cultus sabbati may be interpreted are many and diverse. beyond what i have stated here regarding myself and the sabbatic cult, some readers may already be familiar with my work through the book which i had published in 1992, namely the azoetia: a grimoire of the sabbatic craft- a work wherein i sought to define the quintessential principles of the arte magical as they are specifically transmitted within the tradition of the sabbatic mysteries, and thus it is to this work that the interested reader may have recourse to refer in the course of this article(*in old forms of the craft where this term has been used or adopted, the pronounciation is as follows 'wicca' is pronounced 'witcha 'wiccan' is likewise 'witchan: this is a notable distinction to

the various situations nominalised as 'workings' by the numerous practitioners of magick in all it's varied forms, there are obviously going to be numerous definitions of what actually constitutes 'work. i am myself curious to know of such definitions, if indeed they have even been considered by the majority. i am interested to know because it is this 'work' which constitutes the function of any magical practice. it is at this juncture which i will offer a brief definition of what i myself, might consider to be the vital nature of the magical 'working- any practice/activity which refines and develops consciousness constitutes the work of the magical operator, and it is this characteristic or distinction, which underlies the true function of the arte. by this measure, we may then determine

al sense of nobility placed in their humble state; it is worthy nonetheless to remember them with honour and to preserve certain important customs and oral teaching. i could also make comment upon the influence and co-operation between old witches and ceremonial magicians which stretched across the divisions of society and was unhindered by nominalisations which artificially divide the 'types' of magical operators, when in fact the difference between such types lies solely in the specific modes of application for principles which are common to all. to categorise and segregate one form of practice from another is only of use on occasion, in matters of discussion where distinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which are

stinguished 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, since 'to ensorcel, from ensorcellement ,is 'to encircle, also we may cite sortiere 'to cast lots, and thus the sorcerer is the type of the magical operator who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols familiar to craft practitioners and show their analogous counterparts in the arabic tongue: athame- the witches' knife- stems from the word 'adh' hamme, meaning the blood-letter; this name was used by the dhulqar


HELENA BLAVATSKY NIGHTMARE TALES

on-tide place the rice of the shraddha ceremony to doreverence to my shade? will not the very birds of death [rooks and ravens] themselves turn from the funeralfeast? for, surely, my shade earthbound in its great despair will not permit them to partake of it* the shradda is a ceremony observed by the nearest relatives of the deceased for the ninedays following the death. once upon a time it was a magical ceremony. now, however, inaddition to other practices, it mainly consists of scattering balls of cooked rice before thedoor of the dead man's house. if the crows promptly eat the rice it is a sign that the soul isliberated and at rest. if these birds which are so greedy did not touch the food, it was a proofthat the pisacha or bhut (shade) is present and is preventing them. undoubtedly the

ernatural" agency. every great and marvellous artist had been accused in his day of dealingswith the devil. a few instances will suffice to refresh the reader's memory. tartini, the great composer and violinist of the xviith century, was denounced as one who got his bestinspirations from the evil one, with whom he was, it was said, in regular league. this accusation was ofcourse due to the almost magical impression he produced upon his audiences. his inspired performance onthe violin secured for him in his native country the title of "master of nations" the sonate du diable, alsocalled "tartini's dream- as every one who has heard it will be ready to testify- is the most weirdmelody ever heard or invented: hence, the marvellous composition has become the source of endless legends.nor were t

e that itwas this legend that led to the extraordinary events which we are about to narrate. human organs are oftenused by the eastern black magicians, so-called, and it is an averred fact that some bengali tantrikas(reciters of tantras, or "invocations to the demon" as a reverend writer has described them) use humancorpses, and certain internal and external organs pertaining to them, as powerful magical agents for badpurposes. however this may be, now that the magnetic and mesmeric potencies of hypnotism are recognized as facts bymost physicians, it may be suggested with less danger than heretofore that the extraordinary effects ofpaganini's violin-playing were not, perhaps, entirely due to his talent and genius. the wonder and awe he soeasily excited were as much caused by his external a

e down to the floor with such a sudden crash that the case opened andthe violin fell out of it, rolling to the feet of franz. and then the chords striking against the brass fenderemitted a sound, prolonged, sad and mournful as the sigh of an unrestful soul; it seemed to fill the wholeroom, and reverberated in the head and the very heart of the young man. the effect of that brokenviolin-string was magical "samuel" cried stenio, with his eyes starting from their sockets, and an unknown terror suddenly takingpossession of his whole being "samuel! what has happened. my good, my dear old master" he calledout, hastening to the professor's little room, and throwing the door violently open. no one answered, all wassilent within. he staggered back, frightened at the sound of his own voice, so chang

world-famous paganini and to challenge him to a duel- upon their violins. hepurposes to compete with the great "virtuoso" in the execution of the most difficult of hiscompositions. the famous paganini has accepted the challenge. franz stenio will play, incompetition with the unrivalled violinist, the celebrated "frantaisie caprice" of the latter,known as "the witches" the effect of the notice was magical. paganini, who, amid his greatest triumphs, never lost sight of aprofitable speculation, doubled the usual price of admission, but still the theatre could not hold the crowdsthat flocked to secure tickets for that memorable performance* at last the morning of the concert day dawned, and the "duel" was in every one's mouth. franz stenio, who,instead of sleeping, had passed the whole long ho


HELENA BLAVATSKY THE KEY TO THEOSOPHY

e theosophic life. the present theosophical society is not the first of its kind. i have a volume entitled: theosophical transactions of the philadelphian society, published in london in 1697; and another with the following title: introduction to theosophy, or the science of the mystery of christ; that is, of deity, nature, and creature, embracing the philosophy of all the working powers of life, magical and spiritual, ant forming a practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this volume: to the students of universities, colleges, and schools of christendom: to profess


HEPTAMERON

itself of impurities, if there are any, are probably questions upon which the court will not feel called upon to pass. i perceive no other feature of the petitioners' constitution that is obnoxious to legal objection, and accordingly i have the honor to report that i show no cause why the prayer of the petitioners should not be granted- august w. alexander, amicus curiae. page, 1 heptameron: or, magical elements of peter de abano, philosopher in the former book, which is the fourth book of agrippa, it is sufficiently spoken concerning magical ceremonies, and initiations. but because he seemeth to have written to the learned, and well-experienced in this art; because he doth not specially treat of the ceremonies, but rather speaketh of them in general, it was therefore thought good to adde

ts of peter de abano, philosopher in the former book, which is the fourth book of agrippa, it is sufficiently spoken concerning magical ceremonies, and initiations. but because he seemeth to have written to the learned, and well-experienced in this art; because he doth not specially treat of the ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the magical elements of peter de abano: that those who are hitherto ignorant, and have not tasted of magical superstitions, may have them in readiness, how they may exercise themselves therein. for we see in this book, as it were a certain introduction of magical vanity; and, as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and

n. for we see in this book, as it were a certain introduction of magical vanity; and, as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits t

terire non potest& lege illius potenti, non periransit fines suos, dei scilicet altissimi, regis, domini, qui cuncta creavit, amen. then command what you will, and it shall be done. afterwards license them thus+ in nomine patris+ filii+ spiritus sancti, ite in pace ad loca vestra& pax sit inter nos& vos, parati sitis venire vocati. these are the things which peter de abano hath spoken concerning magical elements. but that you may the better know the manner of composing a circle, i will set down one scheme; so that if any one would make a circle in spring-time for the first hour of lords day, it must be in the same manner as is the figure following. heptameron 9 the figure of a circle for the first hour of the lords day, in spring-time. it remaineth now, that we explain the week, the sever

usiness, and for what thing thou makest this conjuration. the spirits of the air of the lords day, are under the north-winde; their nature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling on m


HINE PHIL ASPECTS OF EVOCATION

pull together a 6 theoretical model relating to mythos entities, earth lights, and other factors. at the time of writing this, i was very much into creating .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

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 howling .mayhem speaks louder than words. brother moebius b, l.o.o.n. the babblogue: a deliberate derangement of the senses- orchestrating a personal cacophony; a descent into the depths of the subconscious, to confront and bind the .lurkers. within. this essay is a short account of a personal exploration of the .demons. of my own psyche. rather than rel

t time, sifting carefully through the mess, examining each half-finished piece as though it wasn.t anything to do with me. some i was able to give names to .you are uul, the fear of failure .you are hamal, guilt not yet erased. this was the beginning of the formation of an alphabet of binding. the second half of this operation consisted of experimenting with this alphabet, binding the demons into magical weapons for later use. when the initial phase of the work was done, i 10 slept for about 18 hours, and awoke clear of the frenetic delirium which had been built up. commentary the hierarchy of human needs traditionally, demons and devils are organised according to ranks and hierarchies with .princes. ruling lesser demons. the grimoires seem to imply that if hell exists, then it is a bureau

ation, and survival needs. 11 this idea seems to be implied in the zoomorphic image of the man-beast. if we deny our demons then they are indeed .outside. and the self becomes a fortress, for an army at war with itself. in contrast, the babblogue is a trial by catharsis, to understand and unify the dwellers within, rather than deny or subjugate them. the shaman.s journey the central theme of all .magical retirements. of this nature is the journey within. shamans world-wide, and the most powerful religious myths are concerned with this descent into chaos- the confrontation with death, the demon feast, trial by fire, communion with the dead- and the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be

eing 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 if you wish to use symbols& magical correspondences in creating your servitor. for example, if you were interested in creating a servitor to act within the sphere of healing, then you could assemble any associations, symbols, emotions, memories, etc which you relate to the concept of healing. by consulting a book of magical correspondences such as .777, you could build up chains of correspondences- planetary figures, scents


HINE P OVEN READY CHAOS

night sitting in. it seems strange, on reflection, that the appearance of the entity claiming to originate from a newly-disturbed site seems to relate to their experience. what this experience did do, was to lead me to making a more intensive study of earth mysteries and magithwhat is magick? what is magick? several definitions float into my mind, but none of them do it full justice. the world is magical; we might get a sense of this after climbing a mountain and looking down upon the landscape below, or in the quiet satisfaction at the end of one of those days when everything has gone right for us. magick is a doorway through which we step into mystery, wildness, and immanence. we live in a world subject to extensive and seemingly, allembracing systems of social& personal control that con

rol that continually feed us the lie that we are each alone, helpless, and powerless to effect change. magick is about change. changing your circumstances so that you strive to live according to a developing sense of personal responsibility; that you can effect change around you if you choose; that we are not helpless cogs in some clockwork universe. all acts of personal/collective liberation are magical acts. magick leads us into exhiliration and ecstacy; into insight and understanding; into changing ourselves and the world in which we participate. through magick we may come to explore the possibilities of freedom. surely this is simple enough? but no, magick has become obsfucated under a weight of words, a welter of technical terms which exclude the uninitiated and serve those who are ea

technical terms which exclude the uninitiated and serve those who are eager for a scientific jargon with which to legitimise their enterprise 6 phil hine into something self-important and pompous. abstract spiritual spaces have been created in the midst of which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly simple. what can it offer? 1.a means to disentangle yo

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 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 c

s 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 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


HOWE THE ALCHEMIST OF THE GOLDEN DAWN

like you. for some of us, the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886

logy that began in great britain during the 1890s i discovered a. e. waite's shadows of life and thought (1938, and read his tantalizingly obscure account of the origins of the hermetic order of the golden dawn and his own experiences in the order. bewildered by waite's obfuscations i decided to try to solve 'the mystery of the g.d' and the magicians of the golden dawn: a documentary history of a magical order, 1887-1923 appeared in 1972 (to be reissued by the aquarian press. when i began to work on the g.d. problem in 1970 there was only one possible point of departure, namely f. l. gardner's papers, which gerald yorke had purchased from houghton. republished as astrology and the third reich (aquarian press, 1984. 17 apart from ayton's letters, which form the substance of this book, they

to inform him that he had that day resigned from all his offices in the g.d, but was remaining as a 'private adept. he continued 'i have to say that as it hapens, the reason is a purely personal one, owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent official of a society in which i had been foolishly posturing as one possessed of magical powers- and that if this became more public it would not do for a coroner of the. crown to be m de shame of in such a mad way. so i had no alternative- i cannot thmk who it is that persecutes me- someone must talk (for the complete text of the letter see my themagicians of the golden dawn, pp. 165-6. 86 47 thealchemist of the golden dawn caledonian temperance hotel harpur street, theobald'

ust have disposed of it when i left my lodgings or else it is gone astray in some unaccountable manner" from this it appears you are right as to there being a 6 missing. i have a kabbalistic ms on numbers, which contains a circular wheel, which may help to elucidate the matter. i will 97 285 uxbridge road 3 february 1901 the letters i frederick hockley, a well-known 'seer' and producer of strange magical manuscripts, had died as long ago as 1885. no copy of a catalogue of his library is known. see also p. 105. 96 the alchemist ofthe golden dawn far as i remember i must have three copies, one printed thin oblong quarto, one copied from riston's cabbala, and one in ms (a kind of schoolboy writing) in the german language. i presume they are all together in one bundle safely stowed away so saf


HP LOVECRAFT THE TREE

of musides came nothing of the sharp expectancy which the situation should arouse. then one day musides spoke of the illness of kalos, after which none marvelled again at his sadness, since the sculptors' attachment was known to be deep and sacred. subsequently many went to visit kalos, and indeed noticed the pallor of his face; but there was about him a happy serenity which made his glance more magical than the glance of musides who was clearly distracted with anxiety and who pushed aside all the slaves in his eagerness to feed and wait upon his friend with his own hands. hidden behind heavy curtains stood the two unfinished figures of tyche, little touched of late by the sick man and his faithful attendant. as kalos grew inexplicably weaker and weaker despite the ministrations of puzzle


HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magical effect of uniting them. they are trying to influence their destiny. new brooms are brought into new homes by people with the idea that they won't be bringing the dirt and problems of the old house into a new one. hanging bright strips of ribbon in your window is supposed to attract friendly spirits into your home, and many people still do this, perhaps without knowing why. whether it is co

can be seen between snow white's beautiful but wicked stepmother with her "mirror, mirror, on the wall" and joan of arc with her dedication to a cause, unrelenting drive, thirst for adventure and celestial voices. and certainly these two women would never have felt a rapport with mythology's medea, the sorceress who, when scorned by jason, gifted his new and very much younger love with a gown of magical cloth that burned as fire. however little there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that motivates any enchantress: those who wish to alter circumstances must be intense, emotional, self-motivated and capable of obsession. although popular knowledge of witches comes mostly from fairy tales and

eren't really witches; they were superstitious peasants, thoroughly steeped in herbal lore, who lived throughout most of the european countries. herbs were used extensively in ancient rome, as well. they were not only employed for refreshment, but also burned as offerings to the gods. frequently, inhalation of certain fumes would cause odd reactions, which led to the belief that various herbs had magical properties. as one conclusion generally leads to another, certain effects were often attributed to various substances, thus somewhat removing the substances from their originally intended purposes. rosemary, for example, was thought to improve the memory. from that premise, it developed into a love potion, as it was presumed that the herb would prevent a young man from forgetting the lady

e-dollar-a-session game. some genuine psychics are so afraid of being lumped with that group, they never mention their powers. a friend of mine is a doctor, a good one, and he is also a psychic. he uses his power in the field of medicine, but only discreetly. many politicians are psychics, as are many actors and actresses. most of them aren't aware of their power, but their success is due to the "magical" mass rapport they can instantly establish. more and more scientific people are coming to believe in a kind of witchcraft. we know animals are aware of certain things instinctively; they are born, generation after generation, with the ability to understand a particular situation that they have not learned from their own experience; there's a kind of instinctive, collective mind between all

this kind of person, i get very charged up, and it gives me a lift that lasts much longer than just the instant it takes to communicate with the person. there is energy around people, and i like to be near energy. i'm addicted to it, not just attracted. there is an ancient belief that there is power in words; this belief is based on the concept that words are symbols of your ideas and thus have a magical quality. we use words to place what is happening in our minds with another person's mind. some of the older religions still believe that the symbolism of letters is powerful, too. during world war ii the jews in syria had every reason to believe they were about to be invaded by the germans. they called up their cabalists (a body of religious scholars) who spent an evening in meditation. th


INITIATION INTO HERMETICS

. just at this time divine providence decided to help all those seekers who have been searching with tough endurance to find means and ways for their spiritual development. through this book universal methods are given into the hands of mankind by a highest initiate who was chosen by divine providence for this special task. it can be said without exaggeration that never before have these complete magical methods been accessible for the public. otti votavova introduction 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 disap

these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned would do nothing else but regard it again from his own standpoint. therefore it would be useless to argue with non-professionals on higher kinds of truth, except people eager to search the heights of truth and beginning to ripen for it. anything else would be a profanation and, from the magical point o view, absolutely incorrect. at this point, all of us will have to remember the words of the great master of christianity: cast not your pearls before swine, lest they trample them under their feet. to truth belongs also the capacity of correctly differentiating among knowledge and wisdom. knowledge depends, in all domains of the human existence, on the maturity, receptivity and und

ical or material asceticism. the first kind has to do with the discipline of thoughts, the second kind is engaged in ennobling the soul through control of passions and instincts, and the third kind is concerned with harmonizing the body through a moderate and natural way of life. without these three kinds of asceticism, which must be developed at the same tie and parallel to each other, a correct magical rise is unthinkable. to avoid any one-sided development, none of the three kinds may be neglected, and none of them may prevail. further information about how to accomplish this task will be given in the practical training course of this book. before bringing the theoretical part to an end which has illustrated the principles, i advise everybody that this part should not only be read, but

rors a. seeing through time& space b. distant effect through magic mirrors c. different tasks of projection through the magic mirror step ix magic psychic training 1. deliberate separation of the astral body from the material body 2. impregnation of the astral body with the four divine fundamental qualities step ix magic physical training 1. treatment of the sick with the electromagnetic fluid 2. magical loading of talismans, amulets& gems 3. wish realization through electromagnetic balls in akasa( volting) step x magic mental training 1. elevation of the spirit to higher levels step x magic psychic training 1. conscious communication with the personal god 2. communication with deities &c step x magic physical training 1. several methods for acquiring magic faculties epilog step i let us n

heir clairvoyant faculties. that is all, for the moment, about the material development and training of the body. summary of exercises of step i: step i magic mental training 1. thought control, 2. discipline of thoughts 3. subordination of thoughts a. control of thoughts twice a day from 1-10 minutes b. suppression of certain thoughts. holding onto a chosen thought. provoking vacancy of mind. c. magical diarizing. self criticism. planning of thought-trains for the day or the week ahead. step i magic psychic training 1. introspection of self-knowledge 2. making of the (black& white) mirrors of the soul with respect to the elements, in three spheres of activity. step i magic physical training 1. habituation to normal or reasonable mode of life. 2. conscious breathing 3. conscious reception


INTERVIEW WITH ANDREW CHUMBLEY

e means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcer

orm, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in

d curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection

ms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting through formal invitation only, one has to ask the purpose of such an outer mask. why publish, why be seen? ac: this is a line of questioning we apply to ourselves in order to test our own rationale. in one very significant respect, the magical projection of the cultus has operated as a pharos for the curren, that is, a beacon or point of orientation for several manifestations of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recognisa

ilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in knowing it does not matter if a mask is worn. personally i consider the merit of our outer actions lies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awakening in fellow practitioners, whether solitary or covine in orientation, often opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their own right, that they


INTRODUCTION TO THE SEVEN FACES OF DARKNESS

arch, 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 methodology for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pharaohs of the xix and xxth dynasties. i was curious why this

ward 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 magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution of magical texts, can be tied in with similar spells on curse tablets found around the mediterranean. the practices of the theban library are the key to a widespread magical/philosophical view of the universe which shaped the thought of late antiquity, and which in a hidden man

has generally been overlooked. this key collection, which escaped the roman persecution of magical texts, can be tied in with similar spells on curse tablets found around the mediterranean. the practices of the theban library are the key to a widespread magical/philosophical view of the universe which shaped the thought of late antiquity, and which in a hidden manner have shaped and are reshaping magical practices of the twentieth century. what i wish to do in this book is examine the papyri and tablets, the egyptian contribution to the papyri, the greek contribution. then on a more operative level, i wish to show the postmodern magician how he or she may use this technology, its presence in the world, and sources to deepen his or her understanding. the most perceptive of my readers will s

ure of magic, we do have the popular accounts of the lives of practicing hermeticists. indeed such accounts may have already shaped our minds about the nature of magicians, the popular greek novels of late antiquity had a strong effect on goethe's faust and the emergence of the magic story in modern times. this emphasis on objective data gathering is also an emphasis on self-reliance. the current magical practice of relying on the channelings or revelations of others bespeak a spiritual laziness. rather than seeking out the beginning and ending points, many prefer to take the half-cooked models of another individual's mind- an individual who may or may not have achieved that transformation of magic. it might be argued that the magician who does not engage in objective analysis and merely c

nsformed myself through the use of these techniques, i am aware that the transformation will effect what i emphasize and point out. in this way i am become an authentic teacher/student of this tradition. if you wish a similar position, you must apply these steps. then you will know what is true, not because you read it in my book, but because your soul has discovered it for itself. enactment. the magical practices of the papyri are geared for practicality- whether to gain gold and women or the answers to the toughest of the soul's questions. the test for understanding a practical system comes from doing. one doesn't read computer manuals for their prose, nor study surgery for amusement. the test of understanding is in getting the results. only when the circuit becomes self-sustaining have


IRISH WITCHCRAFT AND DEMONOLOGY

n lombardy a thousand sorcerers a year were put to death for the space of twenty- five years. 1 the total number of persons executed in various ways for this crime has, according to the encyclop dia britannica, been variously estimated at from one hundred thousand to several millions; if the latter figure be too high undoubtedly the former is far too low. in the persecution of those who practised magical arts no rank or class in society was spared; the noble equally with the peasant was liable to torture and death. this was especially true of the earlier stages of the movement when sorcery rather than witchcraft was the crime committed. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic p

e common consent of the lawyers present declared her to be a sorceress, magician, and heretic, and demanded that she should be handed over p. 37 to the secular arm and have her goods and chattels confiscated as well. judging from friar clyn's note this took place on the 2nd of july. on the same day the bishop caused a great fire to be lit in the middle of the town in which he burnt the sackful of magical stock-in-trade, consisting of powders, ointments, human nails, hair, herbs, worms, and other abominations, which the reader will remember he had received from sir john le poer at an early stage in the proceedings. further trouble arose with william outlawe, who was backed by the chancellor and treasurer, but the bishop finally succeeded in beating him, and compelled him to submit on his be

ons, and was thereupon cast into prison. p. 38 what was the fate of dame alice's accomplices, whose names we have given above, is not specifically recorded, except in one particular instance. one of them, petronilla of meath, was made the scapegoat for her mistress. the bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. she admitted the denial of her faith and the sacrificing to robert, son of art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns, she also confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium (mediatrix) between her and the sa

erial were gathered together and carefully sifted it would be sufficient to make a short but interesting biography of that prelate, and would throw considerable light on the relations between church and state in ireland in the fourteenth century. with regard to the tale it is difficult to know p. 43 what view should be taken of it. possibly dame alice and her associates actually tried to practise magical arts, and if so, considering the period at which it occurred, we certainly cannot blame the bishop for taking the steps he did. on the other hand, to judge from the analogy of continental witchcraft, it is to be feared that de ledrede was to some extent swayed by such baser motives as greed of gain and desire for revenge. he also seems to have been tyrannical, overbearing, and dictatorial;

an opposition which consisted of some of the highest in the land, nor did fear of attack or imprisonment (which he actually suffered) avail to turn him aside from following the course he had mapped out for himself. it should be noticed that the appointment of de ledrede to the see of ossory p. 44 almost synchronised with the elevation of john xxii to the papacy. the attitude of that pope towards magical arts was no uncertain one. he believed himself to be surrounded by enemies who were ever making attempts on his life by modelling images of him in wax, to be subsequently thrust through with pins and melted, no doubt; or by sending him a devil enclosed in a ring, or in various other ways. consequently in several bulls he anathematised sorcerers, denounced their ill-deeds, excited the inqui


ISIS UNVEILED

occurred in the spiritualist-circles and the lecture-rooms of the mesmerists; the sick were healed, the blind made to see, the lame to walk, the deaf to hear. j. r. newton in america, and du potet in france, were healing the multitude without the slightest claim to divine intervention. the great discovery of mesmer, which reveals to the earnest inquirer the mechanism of nature, mastered as if by magical power organic and inorganic bodies. but this was not the worst. a more direful calamity for the church occurred in the evocation from the upper and nether worlds of a multi- tude of 'spirits' whose private bearing and conversation gave the direct lie to the moat cherished and profitable dogmas of the church. these 'spirits' claimed to be the actual entities in a disembodied state of father

nce is that these akkadians iostnicted the babylonians in the mysteries, and taught them the sacerdotal or 3f jf fon/-language. these akkadians were then simply a tribe -of the hindfi-br&hmanas, now called aryans their vernacular language, the sanskrit" of the vedas; and their sacred or mystery-language, that which, even in our own age, is used by the hindq fakirs and initiated br&hmanas in their magical evocations* it has been from time immemorial and still is employed by the initiates of all countries; and the tibetan lamas claim that it is in this tongue that appear the mysterious characters on the leaves and bark of the sacred kounboum. jacouiot, who took such pains to penetrate the mysteries of the brahmanical initiation, in translating and commenting upon tbe agru- shada-parikshai co

ntries; and the tibetan lamas claim that it is in this tongue that appear the mysterious characters on the leaves and bark of the sacred kounboum. jacouiot, who took such pains to penetrate the mysteries of the brahmanical initiation, in translating and commenting upon tbe agru- shada-parikshai confesses the following" it is pretended also, without our being able to verify the assertion, that tbe magical evocations were pronounced in a particular language, and that it was forbidden, under pain of death, to translate them into vulgar dialects. the rare expressions that we have been able to catch like l'rhom, h'kom, th'hrum, iho'rkim, are in fact most curious, and. do not seem to belong to any known idiom" those who have seen a fakir or a lama reciting bis mantrtu and con- jurations, know th

of the same kind as the one fabricated by ajbertus magnus. the latter one was smashed to pieces by thomas aquinas, not because it was the work of or inhabited by a 'demon' but because the spook who was fixed inside by mesmeric power talked incessantly, and his loquacity prevented the eloquent saint from working out his mathematical problems. these heads and other talking statues, trophies of the magical skill of monks and bishops, were facsimiles of the 'animated' gods of the ancient temples. the accusa- tion against the pope was proved at the time. it was also demonstrated that he was constantly attended by 'demons' or 'spirits' in the pre- ceding chapter we have mentioned benedict ix, john xx, and the vlth and vllth gregory, who were all known as magicians. the last named pope moreover

who were all known as magicians. the last named pope moreover was the famous hildebrand, who was said to have been so expert at "shaking ughtning out of his sleeve" an expression 116. dofmt tt ritntl, etc^ loc dt. digitizecoy google popes. bishof& and priests as sobcebebs 57 which the tenerable spiritualiatic writer, mr. howitt, thinks "was the origin of the celebrated thunder of the vatican' the magical achievements of the bishop of ratisbon, and those of the 'angelic doctor' thomas aquinas, are too well known to need repeti- tion; but we may explain further how the 'illusions' of the former were produced. if the catholic bbhop was so clever in making people believe on a bitter winter night that they were enjoying the delights of a splendid summer day, and in causing the icicles hanging f


JASMUHEEN THE FOOD OF GODS

m which great suffering and then learning can come. the cycle of life. and us upon it; the cycle of earth as a planet kept alive by the food of the sun; the cycles of a sun fed by a central sun; the cycles of the inner and outer galaxies; and the cycles of universes held and unfolding within universes. all are just cycles in time. a divine heart beats, a divine breath creates sounds and words and magical rhythms of life and so it all goes on with people seeking answers to superficial and superluminal questions while others seek nourishment for their cells and their souls. while some block the call of true nourishment, others blossom and open to it and the game goes on. again just cycles in time. all unfolds perfectly with no right or wrong. just another rhythm of life, and each rhythm adju

ry 6.3 trillion cell mechanism. every individual human being. this one force is all-powerful, all knowing, all loving, all capable, all being. within and without. i call it our dow. the divine one within. it is also our doe. the divine one everywhere. all our dow wants is for us to know it. to know, to dare, to do and to be silent, allowing the radiance, which it is, to talk for us revealing it s magical grace. this means 6 billion people co-existing in harmony, guided by the one force that exists in all and is common to all for the dow is beyond mind, ego, cultural and genetic influences. our dow& the violet light: how our dow physically, emotionally and mentally expresses itself is through waves of love and light. the love is what we feel when we sit and meditate and seek the experience

get in touch with our wild woman and free our vital, instinctual and primal energies by integrating our self destructive behavior. maya. hindu mother of creation, weaver of the web of life and illusion. the virgin aspect of kali s virgin, mother and crone. maya comes to show us the illusionary nature of the material world, she brings magic and creativity. maeve. intoxicating irish goddess of the magical land of tara. maeve challenges us to act responsibly and become the queen of our domain. maat. ancient egyptian goddess of law, order, truth and justice. maat comes to bring justice to our life, to right wrongs and administer lessons that we need. freya. northern european goddess of sexuality of maiden and mother as two aspects of the great goddess. freya assists us in honoring our sexuali

he elimination of any limiting and non honoring beliefs. q: how does one become a pranic nourisher and what prerequisites are there? as mentioned, it is about being tuned. research shares that human beings have a four body system. physical, emotional, mental and spiritual, that can be likened to a four string guitar, each has their own note and when tuned, the music played (and the life lived) is magical and a being becomes both harmonized and limitless. when out of tune, people. divine nutrition: the madonna frequency& the food of gods with jasmuheen 154 like an out of tune instrument. can experience various forms of emotional, physical or mental dis-ease. prerequisites for being a pranic nourisher would simply be the heartfelt desire to be limitless and to live life to the highest maximu

r journey through the fields is to discover and feel and truly know the depth and range of this love for we are born to feed from the divine nutrition channel. to know of, yet ignore, its presence is like living with a pre-programmed time divine nutrition: the madonna frequency& the food of gods with jasmuheen 188 bomb as dow power is a love seeking missile looking for recognition. the key to its magical kingdom is our purity of heart and to the pure of heart all the kingdoms are given. love can never be an intellectual affair yet nor is it enough to feed our world the nutrition that it needs. to do this we will need love s partners. wisdom and compassion which are gifts that lay as dormant seeds within the heart of every being, ready to sprout with our return to the field of love. and the


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ely gifted being who has in himself the power of self-perpetuation (like the wandering jew, seem vain. man can be conceived as tiring of the sun tiring of consciousness even. what an expression is that, forgotten by death! the only being through whom the scythe of the great destroyer passes scatheless! that life, as a phantom, which is the only conceivable terrible doom of the wanderer (if such a magical being ever existed; whom as a locomotive symbol, to be perpetuated through the ages, the earth, at the command of the saviour, refused to hide, and of whom alegend soon hushed in again now and then rises to the popular whisper and to the popular distrust! we only adduce these remarks to show that, in the face of the spectator of the great ultimate, mysterious man, children are no necessity

d by the nuns. this young lady, in short, from constantly being in his society, and listening to his interesting narratives, gradually fell in love with the mysterious stranger, much for the reasons of desdemona; though signor gualdi was no swarthy moor, but only a well-educated gentleman a thinker rather than the desirer to be a doer. at times, indeed, his countenance seemed to grow splendid and magical in expression; and he boasted certainly wondrous discourse; and a strange and weird fascination would grow up about him, as it were, when, he became more than usually pleased, communicative, and animated. altogether, when you were set thinking about him, he seemed a puzzling person, and of rare gifts; though when mixing only with the crowd you would scarcely distinguish him from the crowd;

he temple is contemporary with the prevalence of the latter alphabet. we here refer to the work entitled, mysterium baphometis revelatnm; seu, fratres militia templi, qua gnostid et quidem ophiani, apostasi, idololatri, et quidem impuritatis convicti per ipsa eorum monumenta, published in the mines de l orient, vol. vi. this treatise is illustrated with numerous admirably executed copperplates of magical statuettes, architectural ornaments, mystical inscriptions, vases, and coins. amidst these there is a bearded, yet female, figure, mete (magna, or maxima) whom von hammer, following theodosius and others, makes the same as the sophia of the ophites. some particulars referring to these subjects are contained 52 the rosicrucians. in the gnostics and their remains, ancient and mediaeval; alth

fire, spiritual flame-seeds to the so stony fruit? in what folds of the flint, in the block of it-in what invisible recess speckled and spotted in what tissue crouch the firesparks? to issue, in showers, on the stroke of iron on the so sudden clattering (as of the crowbars of man) on its operations of fire. 73 stony doors: stone caving the thing fire, unseen, as its sepulchre; stroke warning the magical thing forth. whence comes that trail of fire from the cold bosom of the hard, secret, unexploding flint? children as from what hard, rocky breast; yet hiding its so sacred, sudden fire-birth! who and what science-philosopher can explain this wondrous darting forth of the hidden something, which he shall try in vain to arrest, but which, like a spirit, escapes him? if we ask what fire is, o

l; and being material, it must be dark. for the spirit of god is not material, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas of the fire-philosophers. 75 and finally resolvable into it: and that fire was the last and only-to-be-known god: as that all things were


K AMBER THE BASICS OF MAGICK

e purpose of magick is to alter the self and the environment according to the will. most of the magick we see today comes to us from ancient egypt and chaldea. the chinese, hindus, and tibetans developed their own unique types of magick. western magick was locked up by the egyptian priests for thousands of years and then supressed by the rise of christianity. it was not until medieval europe that magical knowledge was rediscovered by the alchemists and cabalists. only during the past hundred years or so has western culture been open minded enough to permit widespread investigation of the subject. only since the start of the twentieth century has science shown much interest in it al all. parapsychology and psychic phenomena through parapsychology, we are at last beginning to gain insights i

we tend to automatically get. this isn't always in our best interests, since the true will can be conditioned (tricked) by the illusion; and then we might desire and obtain that which is not ultimately good for us (karma strikes again) the task of the magician therefor is to awaken his awareneess of the true will, to be free of conditioning, and thereby to transcend maya('my will unconditioned is magical- spare. happiness is being happy there is no great secret to changing behavior or habits. it is largely a matter of determination. it requires that you ignore the 'pull' of the model when you strive for changes within yourself. the model is, after all, a collection of 'habits, some of which must be unlearned for permananent change to occur. there are two ways to do this: direct, through wi

ays involves self-hypnosis. however, it is more than that too. for one thing, there are objective forces involved (or so it would seem. deities, spirits, and cosmic force can have an independent existence. and the repetitive physical movement sometimes involved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magick. although basicly magick is a medieval system of symbolism (in a modern context, any cosmological system will work from cabala to star wars. we usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thoug

-fold classification. the universe is also divided into four corresponding parts('worlds, as shown below: world body quality= spiritual world spiritual body (soul or kia) intuition mental world mental body (conscious mind) rational thought astral world astral body (subconscious) emotions physical world physical body physical senses the astral body (subconscious) is the intermediary for intuition, magical and psychic phenomena, and is the 'psychic link' to the physical world. most occult and magical phenomena originate in the invisible, non-sensate, the basics of magick get any book for free on: www.abika.com 10 non-physical realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. th

d macrocosm we have been describing 'traditonal' occult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe. this basic magical relationship is demonstrated in the bible (genesis 1.27, where god is the macrocosm; and in the writing of trismegistus("as above so below. since man is in the image of god (universe) it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macrocosm. there is an intimate relationship of e


KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into english in the late 1800s and early 1900s. most pertinent to kabbalah are mathers kabbalah unveiled (sections of the zohar after the latin of knorr von rosenroth) and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction t

g perfections: kabbalah and interpretation (new haven london: yale university press, 2002, there are several discussions of sy, as in (page 34ff) sefer yezirah and linguistic creational processes and the subsequent 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 exegeti


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

iterature in english h and gnotes on sefer yezirah in english. h 4. transition a. geonic period it is generally thought that the geonic period left little by way of evidence of theosophical development. apocalyptic, merkabah, and rabbinic writings continued to exercise authority, this material being compiled and redacted with little being added to the existing traditions. in this period, however, magical works circulated and grew. joseph dan writes, gthe geonic period, from the sixth to tenth centuries, is a period which seems to be outside the realm of the history of jewish thought. c [i]t still retains the image of being a half-millennium almost completely devoid of any hebrew works on theology or ethics. this image is not completely true. h* see klaus herrmann, gjewish mysticism in the

(jason aronson, 1994. herrmann, klaus, gan unknown commentary on the book of creation (sefer yezirah) from the cairo genizah and its re-creation among the haside ashkenaz, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. idel, moshe. golem: jewish magical and mystical traditions on the artificial anthropoid [suny series in judaica. albany: state university of new york press, 1990: chapter 5, gashkenazi hasidic views on the golem. h. kanarfogel, ephraim. gmysticism and asceticism in italian rabbinic literature of the thirteenth century, h in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam


KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi. things are no clearer with the functions and identities of other gods. maybe the best way to bring some order into this mayhem is that of the finnish assyriologist simo parpola, who has reconstructed the assyrian tree of life: in every circle of the tree of life there are both a god fs name and its according magical number (parpola 1998: 281.285. however, we can console ourselves that it was difficult to understand relationships between sumerian and akkadian gods already in their times. even in the most exact-to-be bilinguals, concepts about the beginning of the world among sumerians and akkadians differ (clifford 1998: 67. figure 4. the constellations of hydra and leo as depicted on an astrological t

ercury appears both as a morning and evening star, its was sometimes thought of as having two sexes. though ninurta and nabu were greatly interchangeable in the sargonid assyrian mystics, ninurta meant first of all esavior in the battle with sin and death f, while nabu eradiant f was primarily the ewinner, who judges all people on judgment day f. influences of this concept have spread into jewish magical texts, where michael. as the earlier ninurta/nabu. occurs as ehealer f and is connected to mercury (parpola las, n.196. the cult of nabu lasted until the 2nd c ad, later he became identified with apollo. 25 figure 10. most widespread variants of mercury in cuneiform: muludu.idim.gu4.ud and mulna-bu-u2. the full name of mercury is muludu.idim.gu4.ud (g139bis) estar of the sun bull f or esta


KETAB E SIYAH

ht, and no hell where sinners roast. there is no right; there is no wrong- nor god- nor son- nor ghost. death endeth all for every man for every "son of thunder: then be a lion in the path, and don't be trampled under. for us there is no rest- no kingdom of indolence, either on this earth or beyond the skies- no isles of the blest- no elysian fields- no garden of the hesperides. no! no! all these magical legends are but fanciful dreams- fiction of mortals of yore. here and now is our day of torment! here and now is our day of joy! here and now is our opportunity! choose ye this day, this hour, for no redeemer liveth. every attempt made to organize the future must necessarily collapse. the present is our domain, and our chief duty is to take immediate possession thereof upon strict business


KNOWLEDGE LECTURE FOUR

njunctio r cauda draconis lineal figures of the planets below are the numbers and lineal figures of the planets: saturn 3 triangle jupiter 4 square mars 5 pentagram sun 6 hexagram venus 7 heptagram mercury 8 octagram moon 9 enneagram this topic is considerably elaborated in a very important document entitled polygons and polygrams. there are a number of drawings to illustrate each point made. the magical squares of the planets they are formed of the squares of the number of the planet, arranged so as to yield the same number each way. the number of the sum of each column of figures and the number of the total of all the number of the squares are also especially attached to the planet. for example the number of the planet saturn is 3, square 9, the sum of all columns vertical, horizontal an


KNOWLEDGE LECTURE ONE

include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the

e gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental i


LAITMAN M KABBALAH REVEALED

( reception. the original language of kabbalah is hebrew, a language developed especially by and for kabbalists, to help them communicate with one another about spiritual matters. many kabbalah books have been written in other languages, too, but the basic terms are always in hebrew. 22 kabbalah revealed perhaps we think of kabbalists as secluded people hiding in dim, candle-lit chambers, writing magical scriptures. well, until the end of the 20th century, kabbalah was indeed kept secret. the clandestine approach toward kabbalah evoked numerous tales and legends surrounding its nature. although most of these tales are false, they still baffle and confuse even the most rigorous thinkers. but kabbalah was not always secret. in fact, the first kabbalists were very open about their knowledge


LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

old folk tell stories and legends? because legends are the cleverest thing in the world! everything in the world changes, and only real legends remain. legends are wisdom and in order to tell them, one needs to have great knowledge, and to see things others do not. for that, one needs to have lived a lot. that is why only old people know how to tell legends. as is written in the greatest, oldest magical book "an old person is someone who has acquired wisdom" children love to hear legends because they have the imagination and brains to envision everything, not just what others see. if a child grows up and still sees what others do not, he becomes wise and clever, and "acquires wisdom" because children see what others do not, they know that imagination is real. they remain as a "wise child"

who has acquired wisdom" children love to hear legends because they have the imagination and brains to envision everything, not just what others see. if a child grows up and still sees what others do not, he becomes wise and clever, and "acquires wisdom" because children see what others do not, they know that imagination is real. they remain as a "wise child" as is written in the greatest, oldest magical book "the zohar" there once was a magician, great and noble and goodhearted, with all the attributes usually given in children s books. but because he was so goodhearted, he did not know who to share his goodness with. he did not have anyone to- 218- pour his affections on, to play with, to spend time with, to think about. the magician also needed to feel wanted, for it is very sad to be a

hty towers and cannot even eat. that is what happens when a person wants something very much and cannot find it, and is sad to be alone. but in order to be like the magician wise, great, noble, goodhearted, loving and a friend a wave of the wand is not enough. one must learn to make wonders oneself. so the magician secretly and subtly, gently and innocuously, leads the man to the greatest, oldest magical book, the book of zohar, and shows him the way to the mighty tower. the man grasps it so he can swiftly meet the magician, meet his friend, and tell him "come, we will feel good together, because it is very sad to be alone" yet there is a high wall surrounding the tower, and many guards repel the man, not letting him and the magician be together and feel good. the man despairs, the magicia


LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

a zohar (the book of splendor. kabbalah thrived in the 16th century israeli town of safed, led by the kabbalist rabbi yitzhak luria ashkenazi, the ari (1534-1572. he presented his method in his books, and today the wisdom of kabbalah is founded on the lurianic kabbalah (the kabbalah of the ari. lurianic kabbalah relates to kabbalah as a science there is no meditation, chanting, charms, amulets or magical drawings of letters. rabbi yehuda ashlag (1884-1954, known as baal hasulam (owner of the ladder) for his sulam (ladder) commentary on the zohar, paved the way for our generation. his writings enable all of us to connect to the ancient, authentic sources that the past giants left behind. the kabbalah that we study today contains the same knowledge that was passed on from abraham through all


LAITMAN M THE KABBALAH EXPERIENCE

erences between the various beliefs and faiths are very clear. therefore, i recommend that you make an effort to t h e k a b b a l a h e x p e r i e n c e 286 enter the spiritual world and see for yourself. until then all methods will seem alike. which way should a person choose to advance? that is an individual choice. kabbalah shows you nothing beforehand, while other teachings may present some magical hints and enticements. the ultimate choice will depend on the degree of the development of the soul of each person. if it has developed to the point of needing actual correction, that person will choose kabbalah. q: i recommend that you read the book, dao and the tree of life by eric yudlev. in it, the author analyzes all the eastern teachings and how they relate to kabbalah. a: in order t

i s n o t m y s t i c i s m q: how does the kabbalah relate to spiritual quests 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 p

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 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

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 psychological forces. that is also the reason why charms are prohibited in the torah. f o r t u n e t e l l e r s v s o c i a l a s s i s t a n c e q: among the 613 commandments of the torah, there is commandment no. 301, which states: there shall not be found among you. ka soothsayer, or an enchanter, or a sorcerer (deuteronomy 18, 10. what if a parent, despite all requests to stop using


LAITMAN M THE PATH OF KABBALAH

ng the middle line, and again we receive a certain portion of the light of the creator, which in turn makes us just a little more like him. the process repeats itself when that degree is also completed. it might seem dull from the outside, but that is the way to climb the spiritual ladder. it is a perpetual process of intermittently acquiring desires and fulfilling them. this is life, and it is a magical feeling indeed! it is like a very intense hunger and satiation experienced simultaneously. the maximum intensity of using the right aim over our desires in each degree is also the bridge through which we pass on to the next. our time in history is a transition period toward spiritual evolution. every soul can absorb only as much as its own level of development makes possible. we must not p


LEADBEATER CW GLIMPSES OF MASONIC HISTORY

sted; i drank the draught; i took from the chest; having tasted, i placed in the basket, and from the basket into the chest(*clem, alex. exhortation to the greeks. loeb. ed, p. 43 (lobeck) in many religions we find a similar method of conveying the divine blessing to the people. 377. the hallows (hiera) already mentioned were physical objects extremely highly magnetized, through which much of the magical side of the mysteries was performed. they were the personal property of the priestly family of the eumolpidae, being handed down from generation to generation; and their solemn exposition and the explanation of the symbolical teaching connected with them was one of the features of the eleusinian ritual(*foucart. op. cit, p. 150) 378. one of these was the caduceus, the rod of power, surroun


LEMEGETON

nd, and for their help in copying the manuscripts onto microfilm. introduction the lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as i will present it. most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were possibly collected together by 1584. the name lemegeton is probably naively invented because of the compiler's ignorance of latin. he or she was no doubt familiar with the clavicula salomonis (key of solomon) and wanted

and delivered by him at corinth. robert turner mentions a sixteenth-century manuscript in the biblioth que nationale [6. although this text is based on earlier versions, repeated mention of the year 1641 and guns, shows a late redaction. the "table of practice" has similarities with dee'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 book

h, 1914, fol 20b. turner mentions a fifteenth-century manuscript in florence [8] ars notoria the ars notoria is a medieval grimoire of the 'solomonic cycle. many latin manuscripts are extant, the oldest are dated thirteenth century, and possibly earlier. like liber juratus (also thirteenth century, the text centers around an even older collection of orations or prayers which are interspersed with magical words. the orations in ars notoria and those in liber juratus are closely related, and suggest to me a common oral tradition. the orations in both works are said to have mystical properties which can impart communion with god and instant knowledge of divine and human arts and sciences. older manuscripts of the ars notoria contain exquisite drawings, the "figures" mentioned in the text [9]

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 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

ame as this last [book] is, wch called, artem novam& ars notaria &c. these bookes were first found in the chaldean& hebrew tongues at hierusalem, by a jewish rabbi& by him put into the greeke language& from thence into ye latine, as it is said &c. appendix- other examples of some of the drawings sigil for baal, from harl. 6483. sigil for agares, from harl. 6483. sigil for vasago, from harl. 6483. magical circle and triangle, from sloane 3648. hexagram to be worn as a lamin, from the hebrew manuscript of the clavicula salomonis (sepher mafteah shelomoh, fol. 38a. gollancz, fol. 38a. or. 14759 pentagram, from harl. 6483. the magic ring, from sloane 2731. brass vessel, from sloane 2731: sigil for carmasiel, from harl. 6483. sigils for some of carmasiel's dukes, from harl. 6483. the seal of so


LETTER FROM A LUCIFEREAN

tradition? it seems to me, from my observation of the contemporary occult milieu, that a good many people are concerned with distinguishing true traditions from false ones. this search for authentication underlies, to my mind, a reluctance to nail one s colours to any mast for fear of making (or being seen to make) an error of judgement. related to this, is the forlorn hope that one can seize the magical high ground by finding a tradition that is somehow better- or perhaps- darker than all the others. although to some extent i can sympathize with the confusion of the modern seeker, faced with the bewildering profusion of traditions, systems and currents on offer, i can only say that, when i was first introduced to the existence of a satanic group in 1954, i was not in possession of any suc

ome physical demonstration of our willingness to confront our fears and repressed desires. for this purpose, we could request the assistance of one of our fellows, but that each could refuse a proposition, if we felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to the modern occultist, but one must remember that this was long before the advent of the so-called permissive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves been

re and with other members, the celebrant makes a dedication to his or her personal rebellion against previous conformity and, experiences fully the the power inherent in this transgression. i later discovered that the lesser dedication is the first rite by which a new 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 w

herhood 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 which is pleasurable, rather than merely procreative, has been for centuries castigated and demonized, our magister considered it the most effective method of awakening and invigorating the personal magical power, the will to overcome one s limitations. i came to understand this power as the "shining darkness- the luciferean life-spark. moreover, the sharing of passions within the group serves to kindle the group s alchemica- the sense of, and experience of power which is built up and can be tapped, during ritual work. needless to say, all ritual work (be it group or individual) was performed

ted heat (heightening the physical response, but provided a flicker effect much conducive to the development of clairvoyant vision. the rite attracted legions of demonic spirits to gather at the edge of the circle, and, through a process of identification with the particular passions of the celebrants, specific demons made themselves known (by name and form, all too eager to effect the formalized magical intentions of the celebrants (i.e. in contemporary parlance, the statement of intent. as has been pointed out on a number of occasions by a variety of writers, the spirits known as demons become individuated by identification with human beings. thus one acquires one s own demon familiars, each of whom has a particular provenance. any process by which the passions are intensified is central


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

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) and follow

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) and following the magical practices developed by its founder, aleister crowley. the leader of the abbey is gregory von seewald (b. 1955, who serves as praemonstrator of the aa and outer head of the order for its inner circle, which is called the sovereign penetralia of the gnosis. he was initiated into the magical work in 1975, and after nine years established the abbey. von seewald established links in 1991 to an

e abbey of thelema is also a subdivision of the order of thelema, 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 p

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 was the cr

permanent resident in canine hell, heaven s emissaries reclaim him for his heroism in giving up his life to save the orphan girl. amulet amulets are special objects or symbols often worn as medallions for the purpose of warding off evil. amulets differ from talismans in that they passively protect their wearer from evil and harm. they are protection devices. talismans, on the other hand, possess magical or supernatural powers of their own and transmit them to the amulet 5 owner. they attract some benefit to the possessor, whereas the amulet acts as a shield to repel harm. many ancient magical symbols are regarded as being both amulets and talismans, able to attract good fortune as well as repelling bad luck. examples of these are the swastika, the ankh, the five-pointed star or pentagram


LIBER LXI

heme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. 11. we must pass over the unhappy juggleries which characterized the next period. it has throughout proved impossible to elucidate the complex


LIBER O

y, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil o

is preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus, in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense accep

tion of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. thiis can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image as c

ration (v. raise the arms at an angle of sixty