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nerally can refer to hesitation or carelessness, sometimes meaning that the person is ignoring his material world. a special note on this card is that a lot of how you interpret this card is going to depend on where it is in the reading and more importantly on the nature of the question. if it is a purely spiritual question it tends to have a very airy nature and therefore can be quite spiritual. magician wisdom, skill, adaptation. it can also mean craft and cunning, a very mercurial card. this card can also refer to occult wisdom. magician -reversed a misuse of power, egotism, conceit, lack of skills yet not believing so, imbalance of the elements. high priestess this is a card of fluctuation. it could mean change, increase, decrease, alterations, altercations. this card is very lunar in

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

sa revolvens virgaque percutierts, vivuni bovem reddit ut prius, ac reducendum jubet ad locum suum. the diabolical witches' meal very well matches that of the thundergod. but we are also told in legends, that the saint, after eating up a cock, reanimated it out of the bones; and so early as parson amis, we find the belief made use of in playing-off a deception (1. 969 seq. folk-tales relate how a magician, after a jisli had been eaten, threw the bones into water, and the fish came alive again. as with these eatable creatures, so in other tales there occurs the reanimation of persons who have been cut to pieces: in the marchen vom machandelbom (juniper-tree; in the myth of zeus and tantalus, where tlie shoulder of pelops being devoured by demeter (ovid 6, 406) reminds us of the he-goat's le

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight maj

ABRAMELIN1

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

longed, he appears to have been somewhat broad in his religious views; for not only does he insist that this sacred system of magic may be attained by any one, whether jew, christian, mahometan, or pagan, but he also continually warns lamech against the error of changing the religion in which one has been brought up; and he alleges this circumstance as the reason of the occasional failures of the magician joseph of paris (the only other person he mentions besides himself and abra-melin who was acquainted with this particular system of magic, namely that having been brought up a christian, he had renounced that faith and become a jew. at first sight it does not seem clear from the occult point of view what particular occult disadvantage should be attached to such a line of action. but we mu

am towards the spirits; on the contrary, the true initiates have always maintained that the very greatest courtesy should be manifested by the exorciser, and that it is only when they are obstinate and recalcitrant that severer measures should be resorted to; and that even with the devils we should not reproach them for their condition; seeing that a contrary line of action is certain to lead the magician into error. but, perhaps, abraham has rather intended to warn lamech against the danger of yielding to them in an exorcism even in the slightest degree. the word demon is evidently employed in this work almost as a synonym of devil; but, as most educated people are aware, it is derived from the greek daimon, which anciently simply meant any spirit, good or bad. a work filled with suggesti

hose there celebrated. for example, the ninth chapter of the third book gives the symbols to be employed for changing human beings into animals, one of the commonest incidents in the arabian nights, as in the story of the first old man and the hind, that of the three calendars and the five ladies of bagdad, that of beder and giauhare, etc, etc; as distinct from the voluntary transformation of the magician into another form, as exemplified in the story of the second calendar, the symbols for which are given in the twenty-first chapter of our third book. again these chapters will recall to many of my readers the extraordinary magical effects which faust is said to have produced; who, by the way, as i have before remarked, was in all probability contemporary with abraham the jew. introduction

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

ABRAMELIN2

, that all the abominations of impious enchanters, all diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from b

ragon. satan: from hebrew, shtn= an adversary. belial: from hebrew, bliol= a wicked one. the eight sub-princes. astarot: from hebrew, oshthrvth= flocks, crowds or assemblies. usually written ashtaroth. also a name of the goddess astarte; esther is derived from the same root. magot: may be from hebrew, movth= small stones or pebbles; or from mg= a changing of camp or place; or from greek, magos, a magician. usually written maguth. compare the french word magot, meaning a sort of baboon, and also a hideous dwarfish man; this expression is often used in fairy-tales to denote a spiteful dwarf or elf. this spirit has also been credited with presiding over hidden treasure. larousse derives the name either from ancient french or german. of abramelin the mage 85 asmodee: usually written asmodeus

to the east to pray, and to the west to invoke. but usually in magic it is advisable to turn towards the quarter sympathetic in nature with that of the spirit you wish to summon. 68 that is if you convoke them to serve you. but all mediaeval tradition implies that they are ready enough to come if you are an evil-minded person wishing to make a pact with them to obtain magical force, i.e. a goetic magician as opposed to an initiate adept. 69 this is why in religious and magical writings such stress is laid on the importance of controlling the thoughts; which are as it were our prototypical speech and action in all matters of importance. modern thought-reading would alone suggest this to persons unskilled in occultism. 70 les esprits jugent parla denostre ignoranse et serendent plus reveches

operation to depart, and if he be unwilling, of even compelling him against his will to return to his place. it must be remembered here, in this operation of abraham the jew, that not only his oratory but his bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an evil spirit to break through to attack him. but in all magical evocations by the circle,the magician should never quit the same, without having licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery

ncient egyptian magic, from which, be it well remembered, the hebrew qabalah has been derived. the esoteric buddhists divide the personality into seven principles, instead of the three given above. 128 i.e, the four cardinal points, 129 the bandages. 130 in the original ms, despersonnes religieuses. this expression would include monks, nuns, and also people bigoted in religion. 131 i.e, such evil magician. 132 serrures, which implies bolts as well as locks. 133 i.e, religious denomination. 134 here abraham the jew is evidently especially addressing himself to his son lamech. 135 these two symbols are probably those which are placed at the extreme end of the third book, ie, the magical squares with the names adam and uriel returned therein, and of which the squares of numbers above are evid

ABRAMELIN3

chapter xxi (a) the symbols of this chapter are manifested only by the evil spirits (b) magot performs the operations hereof (c) the familiar spirits cannot well execute the operations of this chapter (d) this is rather a fascination than anything else. take the symbol desired in your left hand and stroke the face therewith. abraham further observes that such an operation performed by an ordinary magician would be easily seen through by the possessor of the sacred magic; while on the contrary this latter would be safe from detection by ordinary sorcerers (e) the student will note in these squares the marked position of the letter q, as in many other cases where the effect aimed at seems to be rather a deception of the senses of others. no. b consists of b g squares from a square of c f. za

ng, for their science is imperfect, and their authority proceedeth not from god by the intermediation of his holy angels, but proceedeth directly from express pacts made with the devil,7 and (acteth) by means of consecrated books full of thousands of diabolical conju- 5. in the original: d a a a mil florins dor. 6. yet peter of abano or apona is always considered to have been a great and powerful magician. of abramelin the mage 212 rations and impious exorcisms; in one word things which be contrary unto the commandments of god and the peace of men. and with all this their operations be destined for certain times and hours, and finally the demon carrieth away with him their miserable souls, which thing arriveth only too often. and yet it is the science of these persons which causeth them to

ADDTLS

s to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g

letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristit

ALEE J BOOK OF AIWASS

. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gi

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ne is bound to the impressions of the eye; one is drawn back to the contemplation of a static object. and this fact has been so well understood in modern times by painters that they have endeavoured to create an art within an art; and this is the true explanation of such movements as 'surrealisme' i want to impress upon you that the artist is in truth a very much superior being to the yogi or the magician. he can reply as st. paul replied to the centurion who boasted of his roman citizenship 'with a great sum obtained i this freedom; and paul, fingering the old school tie, sneered "but i was free born' 18. it is not for us here to enquire as to how it should happen that certain human beings possess from birth this right of intimacy with the highest reality, but blavatsky was of this same o

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

f concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, the heart more ardent, soul and mind alike more capable of executing the great task of doing that particular work in the worl

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

lly ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come

s, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mothe

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

ese works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had c

in, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. in

ALEISTER CROWLEY BOOK OF LIES

ter refers to the phallus, which is here identified with the will. the greek word pi-upsilon-rho-alpha-mu-iotasigma has the same number as phi-alpha-lambda-lambda-omicron-sigma. this chapter is quite clear, but one my remark in the last paragraph a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which

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, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he s

ALEISTER CROWLEY BOOK OF THE LAW

i,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o prophet! thou hast ill w

ALEISTER CROWLEY LIBER 777

x 90 900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient*

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

mon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle

h his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante and swinburn made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. the magician, however well he succeed in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. mohammed's intercourse with gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of arabic. hertz's discovery of the rays which we now use for wireless telegraphy was ste

o lessons of defeat. the sun moves in space without interference. the order of nature provides an orbit for each star. a clash proves that one or the other has strayed from his course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help xxi them to find their own paths and pursue them. every man that becomes a magician helps others to do likewise. the more firmly and surely men move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity- i hope that the above principles will demonstrate to all that their welfare, their very existence, is bound up in magick. i trust that they will understand, not only the reasonableness, but the necessity o

ery principle of magick, it was pulled down and broken into pieces by provincialism and democracy, so that neither individual excellence nor civic virtue has yet availed to raise it again to that majestic unity which made so bold a bid for the mastery of the race of man. the sincere student will discover, behind the symbolic technicalities of his book, a practical method of making himself a xxiii magician. the processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be<school have, in recent years, discovered a part of this body of truth, which has been taught for many centuries in the sanctuaries of initiation. but failure to grasp the fullness of truth, especially that implied in my sixth

othing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed

ALEISTER CROWLEY MAGICK WITHOUT TEARS

his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante, and swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. the magician, however well he succeeds in making contact with the secret sources magic without tears get any book for free on: www.abika.com 46 of energy in nature, can only use them to the extent permitted by his intellectual and moral qualities. mohammed's intercourse with gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of arabic. hertz; discove

rn the lessons of defeat. the sun moves in space without interference. the order of nature provides a orbit for each star. a clash proves that one or the other has strayed from its course. but as to each man that keeps his true course, the more firmly he acts, the less likely are others to get in his way. his example will help them to find their own paths and pursue them. every man that becomes a magician helps others to do likewise. the more firmly and surely men move, and the more such action is accepted as the standard of morality, the less will conflict and confusion hamper humanity) well, here endeth the first lesson. that seems to me to cover the ground fairly well; at least, that is what i have to say when serious analysis is on the agenda. but there is a restricted and conventional

suit of some plan wholly beyond the purview or the comprehension of the deepest and subtlest thinkers (it should go without saying that the adroit use of these vibrations enables one to perform all the classical "miracles) these powers are stupendous: they seem almost beyond imagination to conceive "hic ego nec metas rerum nec tempora pono; imperium sine fine dedi" as vergil, that mighty seer and magician of rome at her perihelion says in his first book of the aenead (vergil whose every line is also an oracle, the leaves of his book more sacred, more significant, more sure than those of the cumaean sibyl) these powers move in dimensions of time and space quite other than those with which we are familiar. their values are incomprehensible to us. to a secret chief, wielding this weapon "the

it is evidently an idea far too vast for any human mind to comprehend in its entirety. for it is "the wisdom whereby he created the worlds) the decisive advantage of this system is not that its variety makes it so adaptable to our needs, but that we already posses the invocations necessary to call forth the energies required. what is perhaps still more to the point, they work without putting the magician to such severe toil and exertion as is needed when he has to write them out from his own ingenium. yes! this is weakness on my part, and i am very naughty to encourage you to shirk the hardest path. i used often to make the background of my talismans of four concentric circles, painting then, the first (inmost) in the king (or knight) scale, the second in the queen, the third in the princ

(or knight) scale, the second in the queen, the third in the prince, and the outermost in the princess scale, of the sign, planet, or element to which i was devoting it. on this, preferably in the "flashing" colours, i would paint the appropriate names and figures. lastly, the talisman may be surrounded with a band inscribed with a suitable "versicle" chosen from some holy book, or devised by the magician to suit the case. in the british museum (and i suppose elsewhere) you may see the medal struck to commemorate the victory over the armada. this is a reproduction, perhaps modified, of the talisman used by dee to raise the storm which scattered the enemy fleet. you must lay most closely to your heart the theory of the magical link (see magick pp. 107- 122) and see well to it that it rings

ALEISTER CROWLEY MEDITATION

e silver star! crowley "aha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical

this we must criticize the authorities; some of them have made it too complex, others have completely failed in such simple matters as coherence. many of the writers are empirics, still more mere scribes, while by far the largest class of all is composed of stupid charlatans. we shall consider a simple form of magick, harmonized from many systems old and new, describing the various weapons of the magician and the furniture of his temple. we shall explain to what each really corresponds, and discuss the construction and the use of everything. the magician works in a "temple" the universe, which is (be it remembered) conterminous with himself<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the f

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

footnote: he needs nothing else but the apparatus here described for 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 matters in detail. 54 chapter i the temple the temple represents the external universe. the magician must take it as he finds it, so that it is of no particular shape; yet we 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 po

st take it as he finds it, so that it is of no particular shape; yet we 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 i

ALEISTER CROWLEY SEPHER SEPHIROTH

rd (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. 68:11; saying, speech hrym) the sons of the righteous qdc ynb dampnesses (pl; see 705. k.d. p.20) nymlwpm the spirit of the mother )m) xwr a spice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 260 the concealed )rym+ will be exalted myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps

32:32) h#nh dyg seven h(b# 378 in peace mwl#b gpruna ignita h: gshining metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, mat

ntre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl) rm)yw rw) yhyw proselytes *myrg 814 a shore *pwx outer; civil (as opposed to sacred *nwcyx merciful, compassionate *mwxr 815 silence hqyt# 816 under penalty of law (esp. a fine *nwmm byyx the most high *nwyl( words *myrbd 817 to seize suddenly *p+x the unnameable one (a demon *nwmys) magician *m+rx lights: the urim (see 490 *myrw) 818 the red light *mwd) rw) 820 kaph: the palm [of the hand (fig. notariqon of kteis-phallus *pk cloud *nn( will be exalted *myry a vineyard *mrk the inept and the profane (lit. gto idols h, as likenesses of men or animals *mylyspl to gather, draw together *mcmc 822 chambers, rooms *myrdx 823 an image of stone, a shaped stone (lev. 26:1) tyk#m nb) le

sharon nwr#h tlcbx 1094 the slaying of the first-born twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of th

ALEISTER CROWLEY THE BANNED LECTURE

alter 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 printing press. but they feared. so those who pursued knowledge were at the best under strong suspicion of heresy. i need not quote the obvious names. but there were certain bodies of people who did carry on the old knowledge, mostly by oral tradition, and who were perforce tolerated to a certain extent, because even the little knowledge that they did possess was

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the west, strike the bell once and cry aloud abrahadabra! giving the threefold sign of enterer (horus, silenc

ALEISTER CROWLEY THE LOST CONTINENT

s committed in bringing it to a ninth stage of division into two, and many openly deplored the discovery of black phosphorus. all however strive in harmony to produce a tenth stage that shall surpass the virtues of the ninth. theoretically it is possible to reach an eleventh stage wherein the zro takes human form, and lives! opinion is divided as to whether this was not actually done by a certain magician at the time of the passing of atlas. in any case, i beg the reader to remember that i have only described one seventh of the virtues of zro, and i have even omitted this, that in its ninth stage it is not only food and drink, but universal medicine, if properly understood. for zro is also a vision and a voice! now the muscles of the people of atlas are the muscles of giants, and yet they

crifice to the gods. their blood was mingled with zro in its third stage, and the latter recovered its potency. their flesh was eaten by the high priests and priestesses in penance for the unknown wrong. it was subject to other and terrible scourges, being the most sensitive as well as the strongest thing on earth. on one occasion it had to be treated with a fox-like perfume prepared by the chief magician; on another it was subjected to streams of moonlight from parabolic mirrors. the most serious crisis was some two thousand years before the destruction of atlas. one of the serviles, riding his 'hippopotamus' to the ploughing, fell off and was instantly bitten by the poisonous fish previously described. through an accident of boyhood he had, however, for a reason too obscure to describe h

t is connected closely with the art of 'dreaming true. these are but a few of the magic powers so-called of the compounds of zro; but they will indicate the power of atlas by shewing what it could afford to neglect. yet all these powers were implicit in the process of 'working. the art of prediction was in the same unsatisfactory state as it is in england today. nor was its practice encouraged. a magician makes the future, and does not seek to divine it. all true prediction was therefore necessarily catastrophe. the greatest good fortune seemed worthless to an atlantean, since it was accident, and if accidents are to happen, one of them may be fatal. they believed themselves to be equal to the whole tendency of things, and proudly gazed on nature as a man might upon a virgin captive to his

iority of it was so irritating, and so contrary to the harmony of life in atlas that the women were killed, and their companions for the future forbidden to approach the atla. whatever theories as to its nature may have been formed by the magicians were upset by a famous experiment. a most holy high priest, a man who at puberty had insisted on immediate marriage with all the women of his house, a magician who had formed four new compounds of zro, and discovered how to pass matter through matter, was honoured by the great death. on reaching the last corridor, where the concentrated spirals of zro vapour whirled up into the presence of atla, he bade farewell to the appointed listeners in the manner suitable to his dignity, and then, taking a last deep draught of zro into his lungs, rushed in

red themselves prohibited from employing any other defence than the rods and the cones of their forefathers; and these, it appears, were useless against machinery, or against men protected by fortification in such a way that they could not be got at from any quarter. thus the sharklike submarines of the enemy were unassailable. the war was therefore at first entirely one-sided. a certain youthful magician, however, resolving to die for his country if need were, decided to retaliate. he had found that zro in its nascent state (i.e. between the globes) had the power of bringing about endothermic reaction, seawater for example, becoming caustic soda and hydrochloric acid; and further that this acid thus produced was many thousand times more active than in its normal state. for example, the ro

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e old comment 38. the usual charge in a work of this kind. every man has a right to attain; but it is equally the duty of the adept to see that he duly earns his reward, and to test and train his capacity and strength. the new comment these ordeals are prepared by the magical power of the beast. it is however not necessary for him to know consciously what he is doing, and it is a very alert young magician who knows what he is undergoing, and why. al i,39 "the word of the law is thelema "thelema" is in greek letters in the ms the old comment 39. compare rabelais. also it may be translated "let will and action be in harmony" but thelema also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty se

preter by illuminated; but if not, they are false, even as he is false (p.s. there was a sub-intention in the above paragraphs for the benefit of- dwarfs) the new comment it is explained in liber 418 that "the man of earth is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men" thus we have in the order, the mystic, the magician, and the devotee. these correspond closely to the nuit- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated on his formal in

would damp ti; clearly, the "lust of result" is a thing from which it must be delivered. but the phrase may also be interpreted as if it read "with purpose unassuaged- i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static- and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should not be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will wi

ess sets up the illusion of duality, which leads to excision and destruction "direful" because ra-hoor-khuit is a "god of war and vengeance" see cap. iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue

neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, loving, hath learnt the lesson of how to love "addendum: more generally, any act soever may be used to attain any end soever by the magician who knows how to make the necessary links. al i,53 "this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me" the old comment 53. the prophet is retained as the link wither the l

ALEISTER CROWLEY THE OTO GNOSTIC MASS

, individual, and eternal that was, and is, and is to come. aumgn. aumgn. aumgn. music is now played. the child enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins

ALEISTER CROWLEY THE QABALAH

spirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we ac

k is the best known to me on advanced qabalah, and of course it is only intelligibile to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery63 he has risen to understand with the members of the sovereign sanctuary64 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages h

dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape: how shall i unite the 5 and the 6, the microcosm and macrocosm? and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil

t in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal

ALEISTER CROWLEY THE SWORD OF SONG

45 of indignation: last bread bland, which after our scorn of god s lust, terror, hate, prometheus-fired, we ll butter, perorate with oiled indifference, laughter s silver: omne hoc verbum valet nil, vir! 150 let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, 155 were i magician, no mere cadi, not samuel s ghost you d make me wish up, nor saul s (the mighty son of kish) up, but ingersoll s or bradlaugh s, pardie! by spells and caldron stews that squish up, 160 or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up 165 no such from soul may yet cry: vade retro

tion of the soul !82 this once, the truth! in future, best 780 dismissing jesus with a jest. ah! christ ascends ?83 ascension day? old wonders bear the bell84 away? santos-dumont, though! who can say? 25 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre. the magician of paris. how clever i am! to-day thrice halves the lunar week since you, indignant, heard me speak indignant. then i seemed to be so far from christianity! now, other celebrations fit 5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day is lighted by the sun of may. 10 here s now i got a better learning. it s a

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

your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. 1902 the three characteristics the three characteristics 103 ii jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fe

ake away that dreadful creature! its language is positively awful. what shall i do with it, mum? asked the general. aum mani padme hum, said the parrot. the old lady stopped her ears. wring its neck! she said. the parrot was only eight years old. vii. you re a muddle and an idiot! said the infuriated god. why not make him a spiritual thing? a nat2 lives 10,000 years. make him a nat then! said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning. there s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 o the jewel in the lotus! aum! the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 105 a family of nats in a big tree at anu

ALEISTER CROWLEY EQ I 1

spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master s work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals 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, th

r: 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 genius such as his is one of the rarest gifts in the world "i am trying, with all brevity, to explain to you the causes of my melancholy and my dissatisfaction: but i don't think i have done it very convincingly; and yet, about this time, i had grown dissatisfied, ill at ease, restless. and once again my hear-emptiness drove me to work and think

life is not safe. you have ruined me- curse you" this from the loved master, for whom she had sacrificed her soul. the second a polite note from the publisher, asking for more drawings. dazed and desperate, she picked up her portfolio, and went round to his office in bond street. he saw the leprous light of utter degradation in her eyes; a dull flush came to his face; he licked his lips. 108) the magician [translated from eliphaz levi's version of the famous hymn] o lord, deliver me from hell's great fear and gloom! loose thou my spirit from the larvae of the tomb! i seek them in their dread abodes without affright: on them will i impose my will, the law of light. i bid the night conceive the glittering hemisphere. arise, o sun, arise! o moon, shine white and clear! i seek them in their dr

ALEISTER CROWLEY EQ I 5

spirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, must less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker- as the thing he wants to be. for the adept such little consolation as he may win is rather to be found by regarding the magus as b= mercury= 8= ch= 418= abrahadabr

s book is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery he has risen to understand with the members of the sovereign sanctuary that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungred and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages ha

in dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape "how shall i unite the 5 and the 6, microcosm and macrocosm" and these are the numbers which seemed to me to bear upon the problem. 1. is the goal, not the means. too simple to serve a magician's purpose. 2 "vide supra" 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil

t is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 358. see part i. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii. 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as finality or material basis. being 20 x 20, it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. hgvth, meditation, the 1 dividing the accursed 4. also ain svp avr, the limitless light

waite as a disciple in grammar) duality is annihilated" and only one comes out "science and buddhism" 1904. the object("scil" of meditation) disappears; in its stead arises a great glory, characterised by a feeling of calm, yet of intense, unimaginable bliss. it might be absurd to assert that either subject or object disappears in dhyana to the disadvantage of the other "time" 1906. he (the black magician) works in a circle. he says: i am inside, and you can't get at me. he says one and one are two (by the "black magician" is here symbolised any person with the normal dualistic consciousness "ali sloper" 1907 "destroy him, or be he! that is enough; there is no more to say "konx om pax" 1907 "prostrate i wait upon thy will, mine angel, for this grace of union" ib "nothing is 139 but the int

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123 it is like unto the vision of the universal mercury. but this is the fixed mercury, and h and vau are the perfected sulphur and salt. but now i come into the centre of the maze, and whirling dust of stars and great forgotten gods. it is the whirling svastika which throws off all these things, for the svastika is in aleph by its shape and number, and in beth by the position of the arms of the magician, and in gimel because of the sign of the mourning of isis, and thus is the crown defended by these three thunderbolts. is not thrice seventeen fifty-one, that is, failure and pain? now i am shut out again by this black svastika with a corona of fire about it. and a voice cries: cursed be he that shall uncover the nakedness of the most high, for he is drunken upon the wine that is the bloo

ite space is that urn, and hadit is the fire that hath burnt up the book tarot. for in the book tarot was preserved all of the wisdom (for the tarot was called the book of thoth, of the aeon that is passed. and in the book of enoch was first given the wisdom of the new aeon. and it was hidden for three hundred years, because it was wrested untimely from the tree of life by the hand of a desperate magician. for it was the master of that magician who overthrew the power of the christian church; but the pupil rebelled against the master, for he foresaw that the new("i.e, the protestant) would be worse than the old. but he understood not the purpose of his master, and that was, to prepare the way for the overthrowing of the aeon. there is a writing upon the urn of which i can but read the (two

p in destruction; and chaos hath opened his jaws and crushed the universe as a bacchanal crusheth a grape between her teeth. shall not destruction swallow up destruction, and annihilation confound annihilation? twenty and two are the mansions of the house of my father, but there cometh an ox that shall set his forehead against the house, and it shall fall. for all these things are the toys of the magician and the maker of illusions, that barreth the understanding from the crown. o thou that hast beheld the city of the pyramids, how shouldst thou behold the house of the juggler? for he is wisdom, and by wisdom hath he made the worlds, and from that wisdom issue judgements 70 by 4, that are the 4 eyes of the double-headed one; that are the 4 devils, satan, lucifer, leviathan, belial, that ar

he meaning of the passage in liber legis, chap. iii) moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon. and for this is babalon under the power of the magician, that she hath submitted herself unto the work; and she guardeth the abyss. and in her is a perfect purity of that which is above; yet she is sent as the redeemer to them that are below. for there is no other way into the supernal mystery but through her, and the beast on which she rideth; and the magician is set beyond her to deceive the brothers of blackness, lest they should make unto

s mouth, and poison is dropped into his eyes. and lilith, a black monkey crawling with filth, running with open sores, an eye torn out, eaten of worms, her teeth rotten, her nose eaten away, her mouth a putrid mass of green slime, her dugs dropping and cancerous, clings to him, kisses him (kill me! kill me) there is a mocking voice: thou art become immortal. thou wouldst look upon the face of the magician and thou hast not beheld him because of his magick veils (don't torture me) thus are all they fallen into the power of lilith, who have dared to look upon his face. the shew-stone is all black and corrupt. o filth! filth! filth! and this is her great blasphemy: that she hath taken the name of the first aethyr, and bound it on her brow, and added thereunto the shameless yod and the tau for

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irement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one's guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as

y really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am as often before in the state described by paul (not my masseur; the other paul! in his epistle to the romans, cap. vii. v. 19. i shall rise and go forth. 1.55. i have a good mind to try violent excitement of the muladhara cakkr m; for the whole sushumna seems dead. this at the risk of being labelled a black magician by clergymen, christian scientists, and the "self-reliant" classes in general. 2.15. arrived (partly by cab) at the place. certain curious phenomena which i have noticed at odd times "e.g. on thursday night but did not think proper to record must be investigated. it seems quite certain that meditation-practices profoundly affect the sexual process: how and why i do not yet certainly kno

hat i will take the second hour first. but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i "magically affirm" that ash is almond and that seven o'clock is twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind of power) to "make the spirits bring us all kinds of food" when we live next door to the savoy; that yogi was a fool who spent forty years learning to wal

lynx that all things look alike to me; there are just as many pros and cons to pranayama as to ceremonial, etc. etc. and the pros and cons are so numerous and far reaching that i simply dare not start discussing even one. i can see an endless avenue in every case. in short, like the hashish-drunkard in full blast, i am overwhelmed by the multitude of my own magical images. i have become the great magician mayan, the maker of illusion the lord of the brethren of the left-hand path. i don't "wear my iniquity as an aureole, deathless in spiritual evil, as mr. waite thinks; but it's nearly as bad as that. there seems only one reply to this great question of the hunchback (i like to symbolize the spirit of questioning by a little crooked thing that asks questions) and that is to keep on affi

ay of occasional omission of a kambhakham.'tis very hard to stick to it. i find myself, at the end of above sentence, automatically crawling into bed. no john! 10.14 have been trying to extract some sense from that extraordinary treatise on mysticism,"konx om pax. another failure, but an excusable one. i will now beseech adonai as best i may to give me back my lost powers. for i am no more even a magician! so lost am i in the illusions that i have made in the search for adonai, that i am become the vilest of them all! 10.27. a strange and unpleasant experience. my thought suddenly transmuted itself into a muscular cry, so that my legs gave a violent jerk. this i expect is at bottom the explanation of the bhuchari-siddhi. a very bad form of uncontrolled thought. i was on the edge of sleep;

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to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zain. lovers. 17th. 7. cancer. hb:chet. chariot. 18th. 11. leo. hb:tet. strength. 19th. 9. virgo. hb:yod. hermit. 20th. 10. jupiter. hb:koph. wheel of fortune. 21st. 8. libra. hb:lamed. justice. 22nd. 12. water. hb:mem. hang

a water- horse. he is the administrator of the evil triad, whereof the members are: apophrasz. the stooping dragon. satan-typhon. the slayer of osiris. besz. the brutal power of demoniac force. 247 9 a document which by some of the members of the g. d. was considered to be forged. it purported to be signed by s.d.a. and others, and authorised the founding of the temple "vide" chapter called "the magician" weh note extension: this document is reproduced as plate iv in ellic howe's book "the magicians of the golden dawn, routledge& kegan paul, london, 1972. there is a left-right inversion of the kerubim on the borders of the document, possibly due to a mistake by the original artist. this inversion was perpetuated throughout the golden dawn system, in the present ritual, in design of tarot

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y such a phenomenon as the direct combination of hydrogen and chlorine. the first thing observed is the flash; in our analogy, the ecstasy of ananda (bliss) attending the dhyana. and as this flash does not aid us to analyse the hydrochloric acid gas, so the ananda prevents us by startling us from perceiving the true nature of the phenomenon. in higher mystic states, then, we find that the yogi or magician has learnt how to suppress it. but the combination of the elements will usually be a definite single act of catastrophic energy. this act, too, does not take place in time or space as we know them. i think that for the first time of experiencing a dhyana it is necessarily single. certain mystical methods may teach us to retain the image; but the criterion of true dhyana is the singleness

arupa-brahma-lokas must pass; he must come back to his horses- and this time as a horse- fly. 84 so then he must abandon the whole series of ecstasies; all this time he has been on the wrong road. for the three characteristics are true of vin n anam as they are of rupa; change, sorrow, unsubstantiality. he has only one asset; the habit of one-pointedness- ekagrata. he may be all kinds of a black magician; but at least he has learnt to concentrate his mind. but what is he to aim at? hashish-analogy is better than ever here; for nibbana stands to the attainment of the eight jhanas, the four formless states kappa.tau.lambda. as the decalogue does to any of his hashish-states. it has nothing whatever to do with it. all this time he has been walking round the circumference of a wheel, cheerful

l of nature, for her name is fatality" what thou hast seen- i know not what it is, save that it is as 126 a dog-faced demon that seduceth thy soul from the sacred mysteries; the mysteries of life and duty"'let me tell my story' i replied 'and you shall judge- for, whoever you may be, i feel your power and truth"'i am eliphaz levi zahed- men call me the abbe constant' returned the other"'the great magician"'the enemy of the great magician "we went together to my house. i had begun to suspect some trick of hell. the malice of that devilish old woman, it might be, had not slept, even at her death. she had hidden the house beneath a magic veil? or had her death itself in some strange way operated to- to what? even conjecture paled "but magic somewhere there must be, and eliphaz levi was the mo

then is left, what is left- but to weep? maybe the stridency purpled of pan leads at the last to the light of his plan. maybe his work is the wealth of a man! viii bring me the tablets, the stylus of jade. lend me thy light, o compassionate maid! soul of the master, o come to mine aid! make me the man of the marvellous mission! sharpen the sword of veridical vision! cut me the knot of the mighty magician! here i devote me (record me the vow) unto the terrible task of the tao. soul of the master, the writer be thou! bring me the tablets and stylus! have done! guard me the doors; they are open to none, not to the emperor! i have begun. 195 postcards to probationers theorems i. the world progresses by virtue of the appearance of christs (geniuses. ii. christs (geniuses) are men with super-co

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n you["q.f.d.r" and "t.t.e.g" together in grip of 5= 6 over the talisman: we were two: are we not made one "p" i am the reconciler between you! o maker and creator and preserver! hear us who call thee! mighty lord of life, who hast given us life and love, who is like unto thee? o god! hear us when we call! pray thou for us, that we may be made one! unto god the vast one let thy prayer ascend [the magician shall kneel down and say] unto thee, sole wise, sole mighty, sole merciful one, be the praise and the glory for ever and ever! who hast permitted me to glean in thy field! to gather a spark of thine unutterable light! to form two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may

ntent so terrific that the ordered universe governed by spirit is not blown into chaos, the qliphoth, but out of chaos, out of cosmos itself, into a new world, a higher equilibrium, a universe of colossal strength and power. if he tremble, he is lost; he must strain every nerve, every muscle, until his whole frame vibrates and flashes forth the magical strength of the sephira geburah. thus is the magician begotten by devotion to the great work, and work as work alone can only gain for the aspirant this exalted grade. he must strive beyond the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he mu

s his strivings beget, conceive, and bear the fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall vanquish the world_ ay! and who shall say me nay? the ultimate filaments of the hair of nu. 238 conversely, the farther away the less. the magician very shortly after the ceremony of adeptus minor, p. returned to his fastness to carry out the great magical operation of abramelin the mage, the preliminary preparations of which he had for so long now been setting in order. unfortunately we have but scanty information of p.'s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entit

abramelin operation; and the third with the transactions p. had with frater d.d.c.f. from the first part of this work we gather that great forces of evil were leagued against p; and we learn this with no very great surprise, for those who set their faces against darkness must expect darkness to attempt to swallow them up. the exempt adept may laugh equally at good or at evil, but not so the mere magician whose passage along the 239 path of light is only to be marked by the increasing depths of the darkness which surrounds him. it will be remembered that in the autumn of 1898 p. had met frater v.n, who had lent him a copy of a book known as "the book of the sacred magic of abramelin the mage" and had to some degree instructed him in the workings contained in it. this work p. had read and r

s.r.m.d. is but another name for g.h. frater d.d.c.f, against whose authority the second order were now in open revolt. from this point the lection continues: 48 described in a m.s. edited by s.r.m.d. and issued to the second order, in which is a picture of mercury diving into the sea. 49 secretary of the order of the golden dawn "he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand.50 "the claim of the order that the true adepts were in charge of it was definitely disproved "in the order, with two certain exceptions and two 252 doubtful ones, he found no per

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titute the noble eightfold path. o. dhammaloyu. john dee. by charlotte fell smith. constable and co. 10"s" 6"d" net. it is only gracious to admit that this book is as good as could possibly have been produced on the subject_ the publishes are cordially invited to quote the last fourteen words, and now i can finish my sentence_ by a person totally ignorant of the essence thereof. dee was an avowed magician; miss smith is an avowed intellectual prig. so she can find nothing better to do than to beg the whole question of the 9 to "take pansil" is to vow obedience to these precepts. 10 i do not propose to dilate on the moral truth which ibsen has so long laboured to make clear: that no hard and fast rule of life can be universally applicable. also, as in the famous case of the lady who saved (

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ause they are nearer seeing the mysteries of creation than they are in the smugness of their own stuffy back parlours; and gape in wonder at some stage trickster, some thought-reading buffoon, and talk about the supernatural, the supernormal, the superterestrial, the superhuman, and all the other superficial superfluities of superannuated supernumeraries, as if this poor juggler were some kind of magician who could enter their thick skulls and steal their sorry thoughts, whilst all the time he is at the old game of picking their greasy pockets. miracles are but the clouds that cloak the dreamy eyes of ignorant men. therefore let us once and for all thunder forth: there are no miracles for those who wake; miracles are for the dreamers, and wonders are as bottled bull's-eyes in a bun-shop fo

y wherein no one dreams, and where even awakenment ceases to be. but in order to work miracles we must be outside the ordinary conditions of humanity; we must either be abstracted by wisdom or exalted by madness, either superior to all passions or beyond them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the "magnum" 139 "opus" only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science; the myth

lam. a blind man will not be able to equilibrate the sense of sight, 145 or a deaf man the sense of hearing, like a man who can both see and hear; however, the complete loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a might

n on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. the projection back into the phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic; and i conceive that the apology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1-3. thus we see that the aspirant must become a "magnet" and attract all desires to himself until there is nothing outside of 147 him left to attract; or repel all

ion. the yogi abandons the constructive method, and so it is that we do not find him building up, but, instead, undermining his consciousness, his instrument being a purely introspective one, the power of turning his will as a mental eye upon himself, and finally seeing himself as himself. however, in both the western and eastern systems, equilibrium is both the method and the result. the western magician wills to turn darkness into light, earth into gold, vice into virtue. he sets out to purify; therefore all around him must be pure, ever to hold before his memory the one essential idea. more crudely this is the whole principle of advertising. a good advertiser so places his advertisement that wherever you go, and whichever way you turn, you see the name of the article he is booming. if i

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and the answer was "love fixed on mortal things, without the knowledge of its source, increases vibration and creates dissatisfaction('mortal things' is good" in his book "sri brahma dhara" which contains some of the most astonishing balderdash ever put in print, may be found his philosophy. this is a stewed-up hash of yoga, vedanta, and outrageous verbosity "love" he writes "is the force of the magician maya, and is the cause of all disorder (it seems to be so even in his exalted position "this force of love- in the state of circumgyration in the extended world- is the cause of all mental movements towards the feeling of easiness or uneasiness: but the mind enjoys eternal beatitude with perfect calmness, when the force of love is concentrated over the unlimited extension of silence('sile

dients can be distilled such wine as "the dream tryst" requiescat in pace. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, who sat cross-legged around his incense-bowl. his lips parted in that unapeable grin of his, and he stopped his nostrils awhile with his two forefingers. then he blew on the charcoal and began "yes, i will tell it to you, intellectual infants, i will. listen. two hundred and one years ago- when i was thin and thirty- i chanced upon a couple, living in south

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poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: 36 while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose tha

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ance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, b

hese beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter1 is not of tiphereth without, but tiphereth within. 11 i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid using some common word, such as "and" or "the" or "but; use a paraphrase. beta. avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase. xi. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise othe

sion (m y; as mad, insane and idiotic as those unfortunates you lock up in your asylums to convince you, as one of you yourselves has very justly remarked, that you are not all raving mad. for you consider not only one thing, which you insult by calling god, but all things, to be real; and anything which has the slightest odour of reality about it you pronounce an illusion. but, as my brother the magician has told you "he 51 who denies anything asserts something" now let me disclose to you this "something" so hat you may find behind the pairs of opposites what this something is in itself and not in its appearance. it has been pointed out in a past chapter how that in the west symbol has been added to symbol, and how that in the east symbol has been subtracted from symbol. how in the west t

ician has told you "he 51 who denies anything asserts something" now let me disclose to you this "something" so hat you may find behind the pairs of opposites what this something is in itself and not in its appearance. it has been pointed out in a past chapter how that in the west symbol has been added to symbol, and how that in the east symbol has been subtracted from symbol. how in the west the magician has said "as all came from god so must all proceed to god" the motion being a forward one, and acceleration of the one already existing. now let us analyze what is meant by the worlds of the yogi when he says "as all came from god so must all return to god" the motion being, as it will be at once seen, a backward one, a slowing down of the one which already exists, until finally is reache

se last two verses are taken from "the yoga of the kingly science and the kingly secret; and if put into slightly different language might easily be mistaken for a passage out of "the book of the sacred magic" not so, however, the first, which is taken from "the yoga by the s khya" and which is reminiscent of the quietism of molinos and madam de guyon rather than of the operations of a ceremonial magician. and it was just this quietism 35 "shiva sanhita" chap. 1. 36 besides these, there are several lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t raka. see "hatha-yoga pradipika" p. iii. 37 the "bhagavad-g ta" fifth discourse, 2-5. 38 "ibid" second discourse, 53. 39 "ibid" ninth discourse, 27, 34. that p. as yet had never fully experienced; and he, r

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ance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cap embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, b

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ere they are judged, and let every thought be annihilated as it is perceived or judged<eye of shiva" ed> 4. fourth point. next, let every thought be inhibited in its inception. 5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all<magician, or mara. also the dweller on the threshold in a very exalted sense. ed> be unmasked and annihilated. 7. this is that which was spoken by wise men of old time concerning the destruction of the world by fire; yea, the destruction of the world by fire. 8 [this and the following verses are of modern origin] let the student remember that each point represents a definite achievement of great d

ick 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 card numbered 1, the first departure from 0, but referred to beth, 2, mercury, the god of wisdom, magic and truth

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

that they are dishonest, and have never attained at all, or that they have united themselves with a devil. such are "brethren of the left hand path" described so thoroughly in liber 418 (equinox, no. v, special supplement, pp. 119 "sqq. of these the most characteristic sign is their exclusiveness "we are the men "ours is the only way "all buddhists are wicked" the insanity of spiritual pride. the magician is not nearly so liable to fall into this fearful mire of pride as the mystic; he is occupied with things outside himself, and can correct his pride. indeed, he is constantly being corrected by nature. he, the great one, cannot run a mile in four minutes! the mystic is solitary and shut up, lacks wholesome combat. we are all schoolboys, and the football field is a perfect prophylactic of

there is an exaggerated awe, a solemnity of diction, a vanity of archaic phrases, a false veil of holiness upon the unclean shrine. stilted affectation masquerades as dignity; a rag-bag of mediaevalism apes profundity; jargon passes for literature; phylacteries increase about the hem of the perfect prig, prude, and pharisee. corollary to this attitude is the lack of all human virtue. the greatest magician, when he acts in his human capacity, acts as a man should. in particular, he has learnt kindheartedness and sympathy. unselfishness is very often his long suit. just this the mystic lacks. trying to absorb the lower planes into the higher, he neglects the lower, a mistake no magician could make. 156 the nun gertrude, when it came to her turn to wash up the dishes, used to explain that she

ALEX SANDERS THE KING OF THE WITCHES

l inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formulation of spells to increase fertility or destroy enemies. as long ago as the st

ork well. the books of magic, or 'grimoires' as they were called, were seized upon by collectors-many of the witches' closest secrets were discovered in the key of solomon, a copy of which is preserved in the british museum. clutching the remnants of their faith, the survivors of the witch-hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the

venge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and activities of one of the most powerful living witches and to gauge the

ted 011 all sides. one ofthe regular guests at these parties was an enormously rich italian count who was married, with three children, and had tea estates in ceylon, vineyards in italy-and an insatiable hunger for young men like alex. he showered gifts on himwatches, jewelled cuff-links, expensive cameras-and begged him to form a permanent relationship. amused, alex told him he was a witch and a magician, and not to be owned by anyone. this served to increase the count's ardour. why couldn't alex come to italy, set up a black chapel and initiate his own coven? to prove his sincerity, the count, on his return to italy, sent alex by special messenger an inlaid box full of family jewels. alex was fascinated, for he knew the box formed part of the count's family crest. afraid of the quicksand

the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact time required for the purification rites. the ceremony was preceded by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparable to witchcraft, for while a magician is not necessarily a witch, many witches are also magicians, the chief difference being that a magician can work alone, and often must, whereas witches require a coven, and the gods they invoke have different names. at the beginning of the three-day purification, alex locked the door of his r00111 and, like a giant that had wandered into lilliput, sat down before his miniature forest and

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ordinary use, and the lack of comprehension among thinkers. it might prove useful to express the idea of discipleship in terms of the different rays meaning by this, discipleship as it manifests on the physical plane in service: 1st ray..force..energy..action..the occultist. 2nd ray..c. onsciousness..e. xpansion..initiation..the true psychic. 3rd ray..adaptation..d. evelopment..e. volution..t. he magician. 4th ray..vibration..r. esponse..e. xpression..t. he artist. 5th ray..mentation..knowledge..science..the scientist. 6th ray..devotion..abstraction..idealism..t. he devotee. 7th ray..incantation..m. agic..ritual..t. he ritualist. remember carefully that we are here dealing with disciples. later on as they progress, the various lines approximate and merge. all have been at one time magician

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e. the danger consists in the very fact that the whole matter of transmutation concerns the material form, and deva substance. man, being not yet master even of the substance of his own sheaths, nor in vibratory control of his third aspect, incurs risk- 284- a treatise on cosmic fire copyright 1998 lucis trust when he concentrates his attention on the not-self. it can only be safely done when the magician knows five things: 1. the nature of the atom. 2. the keynote of the planes. 3. the method of working from the egoic level through conscious control, knowledge of the protective sounds and formulas, and pure altruistic endeavour. 4. the interaction of the three fires, the lunar words, the solar words, and later a cosmic word. 5. the secret of electrical vibration, which is only realised in

enables them to work along the lines of energy or force, and not with what is usually understood when the word 'substance' is used. they work with electrical energy, concerning themselves with positive electricity, or with the energy of the positive nucleus of force within the atom, whether it is the atom of chemistry, for instance, or the human atom. they deal with the soul of things. the black magician works with the negative aspect, with the electrons, if i might so term it, with the sheath, and not with the soul. this distinction must be clearly borne in mind. it holds the clue to the non-interference of the whole brotherhood in material matters and affairs, and their concentration upon the force aspect, upon the centres of energy. they reach the whole through the agency of the few ce

utlining of the future, in the cautious promulgation of knowledge concerning the necessitated stages, will come strenuous effort and aim on the part of many aspirants, and the evolutionary bringing in of those who can achieve. the problem of speaking clearly on this subject of transmutation is a very real one, owing to the vastness of the subject and the fact that in the transmutation process the magician or alchemist works with deva essence through the control of the lesser builders in co-operation with the greater devas. in order, therefore, to bring about clarity of thought and definiteness of conjecture in this respect, i desire primarily to lay down certain postulates which must be carefully borne in mind when considering this question of transmutation. they are five in number and con

niteness of conjecture in this respect, i desire primarily to lay down certain postulates which must be carefully borne in mind when considering this question of transmutation. they are five in number and concern specifically the field wherein the transmuting process is carried on. the student must recollect at this juncture the distinction that is made between the work of the black and the white magician. it might be helpful here before proceeding further to look at these distinctions as far as they concern the matter in hand: first. the white brother deals with positive electrical energy. the dark brother deals with the negative electrical energy. second. the white brother occupies himself with the soul of things. the black magician centres his attention upon the form. third. the white m

he negative electrical energy. second. the white brother occupies himself with the soul of things. the black magician centres his attention upon the form. third. the white magician develops the inherent energy of the sphere concerned (whether human, animal, vegetable or mineral) and produces results through the self-induced activities of the central life, subhuman, human or super-human. the black magician attains results through the agency of force external to the sphere involved, and produces transmutation through the- 288- a treatise on cosmic fire copyright 1998 lucis trust agency of resolvents (if so i might term it) or through the method of the reduction of the form, rather than through radiation, as does the white magician. these differences of method need to be carefully considered

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ean, just as the science of raja yoga is the great science of our aryan civilization. bhakti yoga made its exponent an arhat or led him to the fourth initiation. raja yoga makes him an adept and leads him to the portal of the fifth initiation. both lead to liberation, for the arhat is released from the cycle of rebirth but raja yoga liberates him to complete service and freedom to work as a white magician. bhakti yoga is the yoga of the heart, of the astral body. karma yoga has a specific relation to physical plane activity, and to the working out into objective manifestation of all the inner impulses. in its ancient and simplest form it was the yoga of the third or lemurian root race and its two best known expressions are: a. hatha yoga, b. laya yoga. the former has specifically to do wit

form (tangible, objective, or of words) which will convey the truth as it is. this is in reality the first two stages of the great creative process: 1. correct perception, 2. accurate construction, and it leads on to the consummation dealt with in the sutra under consideration the effectiveness of all words and acts to convey reality or truth as it is. this sutra gives the clue to the work of the magician and is the basis for the great science of mantras or of words of power which are the equipment of every adept. through an understanding of, a. the law of vibration, b. the science of sound, c. the purpose of evolution, d. the present cyclic stage, e. the nature of form, f. the manipulation of atomic substance, the adept not only sees truth in all things but comprehends how to make truth v

ry true aspirant. apart from a consideration of this along the lines of the conservation of energy, there is another angle from which the aspirant approaches the problem and that is the transmutation of the vital principle (as manifested through the physical organism) into the dynamic demonstration of it as manifested through the organ of sound, or creation, through the word, the work of the true magician. there is as all students of occultism know, a close connection between the organs of generation and the third major centre, the throat centre. this is apparent physiologically in the change of voice seen during the adolescent period. through the true conservation of energy and abstention from incontinence, the yogi becomes a creator on the mental plane through the use of the word and of

is is apparent physiologically in the change of voice seen during the adolescent period. through the true conservation of energy and abstention from incontinence, the yogi becomes a creator on the mental plane through the use of the word and of sounds, and the energy which can be dissipated through the activity of the lower centre is concentrated and transmuted into the great creative work of the magician. this is done through continence, pure living and clean thinking, and not through any perversions of occult truth such as sex magic and the enormities of the sex perversions of various so-called occult schools. the latter are on the black path and do not lead to the portal of initiation. 39. when abstention from avarice is perfected, there comes an understanding of the law of rebirth. thi

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

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

riple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows

uard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the fo

e eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, utter forth the mystic phrase which will save him from their work. rule twelve the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour

ound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular t

e 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 so that sufficient impetus is generated

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

hey follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is rare, indeed, and that is verily true, because the creative thinker, with power to use the sustained will, is also rare. let me illustrate. there is need for clear thinking on these matters, for as we study the psychology of t

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 is known are many, and their meaning is of prime significance today. the work of the future can be seen from a study of these names. the unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of

covered in minute form in this foundational kingdom, under the occult microscopic vision. two factors determine the structures found in the mineral kingdom: 1. the seventh great impulse, or the will to organise. 2. the urge to create, or the initial rhythm which led the solar logos to take form. the work of the seventh lord and of the first lord is essentially the work of the architect and of the magician, and their efforts are seen to perfection in the mineral world. this will not, however, be realised in full potency and magical revelation until the inner eye of true vision is developed and the forms underlying the creative work in the other kingdoms in nature are seen in their real values. the secrets of transmutation are the true secrets of this particular kingdom, and the two words ex

ause, and this today can provide the basis for an assured hope. a. the outgoing sixth ray the sixth ray influence served to attract men's minds towards an ideal, such as that of individual sacrifice or service, and the mystical vision was the high water mark of the period; the numerous guiding mystics of the occident and the orient have appeared. the seventh ray influence will in time produce the magician, but in this age the magician will be predominantly in the class of white magic (not as in atlantean days, when the predominance was on the side of selfish or black magic. the white magician works with the forces of nature and swings them back into control of advanced humanity. this can already be seen working out through the activity of the scientists which the latter end of the last cen

e future, and see in this relation the working out of god's plan and the coming salvation of the race: a. the sixth ray fostered the vision. the seventh ray will materialise that which was visioned. b. the sixth ray produced the mystic as its culminating type of aspirant- 223- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the seventh ray will develop the magician who works in the field of white magic. c. the sixth ray, as part of the evolutionary plan, led to separations, to nationalism, and to sectarianism, due to the selective nature of the mind and its tendency to divide and separate. the seventh ray will lead to fusion and synthesis, for its energy is of the type which blends spirit and matter. d. the sixth ray activity led to the formation of

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

etween the dual worlds. find thou that narrow, middle way. it leads you to your goal. seek that perceptive steadiness which leads to proved endurance. adherence to the chosen way, and ignoring of the pairs of opposites, will bring this blessed one upon the lighted way into the joy of proved success" ray seven "the blessed one sought the pathway into forms but held with firmness to the hand of the magician. he sought to reconcile the pilgrim, who was himself, to life in form. he sought to bring the world of disorder in which he found himself into some kind of order. he wandered far into the deepest depths and became immersed in chaos and disorder. he could not understand- 23- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust yet still held to the han

he sought to reconcile the pilgrim, who was himself, to life in form. he sought to bring the world of disorder in which he found himself into some kind of order. he wandered far into the deepest depths and became immersed in chaos and disorder. he could not understand- 23- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust yet still held to the hand of the magician. he sought to bring about that order that his soul craved. he talked with all he met, but his bewilderment increased. to the magician thus he spoke 'the ways of the creator must be good. behind all that which seems to be, must be a plan. teach me the purpose of it all. how can i work, immersed in deepest matter? tell me the thing that i must do' the magician said 'listen, o worker in the

and from its summit issued forth a voice which said 'come forward to the mountain top and on its summit learn the invocation of a saviour' to this great task the follower, now a leader, bent his- 106- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust energies. he still pursues this way" the direction of ray vii "under an arch between two rooms, the seventh magician stood. one room was full of light and life and power, of stillness which was purpose and a beauty which was space. the other room was full of movement, a sound of great activity, a chaos without form, of work which had no true objective. the eyes of the magician were fixed on chaos. he liked it not. his back was towards the room of vital stillness. he knew it not. the arch was tottering o

om; to rearrange the chaos so that beauty might shine forth, and the goal of my desire. i sought to weave these colours into a dream of beauty, and to harmonise the many sounds. achievement lacks. naught but my failure can be seen. and yet i know there is a difference between that which i can see before my eyes and that which i begin to sense behind my back. what shall i do' above the head of the magician, and just behind his back, and yet within the room of ordered beauty, a magnet vast began to oscillate..it caused the revolution of the man, within the arch, which tottered to a future fall. the magnet turned him round until he faced the scene and room, unseen before. then through the centre of his heart the magnet poured its force attractive. the magnet poured its force repulsive. it red

uture fall. the magnet turned him round until he faced the scene and room, unseen before. then through the centre of his heart the magnet poured its force attractive. the magnet poured its force repulsive. it reduced the chaos until its forms no longer could be seen. some aspects of a beauty, unrevealed before, emerged. and from the room a light shone forth and, by its powers and life, forced the magician to move forward into light, and leave the arch of peril" such are some thoughts, translated from an ancient metrical arrangement, which may throw some light upon the duality of personality and the work to be done by the beings found upon the septenate of rays. know we where we stand? do we realise what we have to do? as we strive to enter into light, let us count no price too great to pay

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

w love, though you handicap yourself considerably through the over-emphasis of the wisdom aspect of love. this leads to certain forms of hardness in your relations with those near and dear to you. does this surprise you, my brother? the seventh ray in your personality and physical body gives you the desire to use your hands and it determines your life work, because the hands are the agents of the magician and you are most definitely upon the path of the white magician. your sixth ray astral body has given you your idealism, and the one-pointedness of your fifth ray mind has determined the nature of your mental approach to problems and to people; but you lack certain qualities which would supplement your life expression and which would round out your nature. you need more skill in action, a

cked you with frequency during the past ten years. march 1939 brother of mine: if you can grasp clearly the implications of what i now seek to tell you, you will make real progress. i shall leave you to find out for yourself what the implications are. you are at a point in your development where unless you emerge into a more mental type of realisation you will crystallise into a high grade astral magician and arrest your own true development for this life. three things i would like to point out to you in this connection- 492- discipleship in the new age- volume i copyright 1998 lucis trust 1. you spend the greater part of your subjective life upon the astral plane. 2. you endeavour largely unconsciously to work as an astral magician works, using words to bring life and form together. you d

trust 1. you spend the greater part of your subjective life upon the astral plane. 2. you endeavour largely unconsciously to work as an astral magician works, using words to bring life and form together. you do not use the word. 3. the work you do is done on astral levels and not from soul levels so that the word of power which the soul would use is stepped down to the many, many words the astral magician finds necessary. your emphasis is now upon the form and not upon the spirit aspect. this is due to two things: first, the fact that your personality ray is the seventh and you have likewise a seventh ray brain. secondly, you brought this tendency over from a previous life; your task has been to transcend it all and free yourself from all magical work of every kind until you are establishe

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work o

as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the r

will be revealed. but it is in- 23- the destiny of the nations copyright 1998 lucis trust connection with spiritualism that i can best illustrate the lower expression of the incoming seventh ray influences. the work of the seventh ray is, as you know, the relating of life and of form, but when the emphasis is laid upon the form aspect then the wrong procedure eventuates and the work of the black magician can begin, and his objectives come unduly into play. this is what has happened in the spiritualistic movement; its investigators are occupied with the form side of life and its adherents with the satisfaction of their emotional desires (again related to the form side) so that the true import of the movement is in danger of being lost. spiritualism, in its lowest and material aspect, is a

he crude attempts and oft ridiculous undertakings of the magicians, alchemists and performers of the past than c-a-t, cat, has to an algebraical formula. i would remind you also that in that home of ancient magic which you call egypt, the magical work there performed was definitely concentrated upon the producing of physical effects and material results, and that the focus of the attention of the magician of the day can be seen in the stupendous production of those ancient and gigantic forms, standing silent and still in their pristine magnificence, which today call for the attention of- 64- the destiny of the nations copyright 1998 lucis trust archaeologists and travellers; the forms of lesser magic which they produced were dedicated to the magical protection of the physical form and alli

as i would have you remember is concerned with the unfoldment of the soul in form and its gaining needed experience thereby. it is not concerned with direct work upon the form but with the indirect influence of the soul, functioning in any form in every kingdom in nature as it brings the form under its control, thereby effecting needed and developing changes in the apparatus of contact. the white magician knows that when the proper and correct ray stimulation is applied to the centre which we call the soul in any form but not to the form itself, that then the soul, thus stimulated, will do its own work of destruction, of attraction, of rebuilding and of a consequent renewed life manifestation. this is true of the soul of man, of the soul of a nation and of the soul of humanity itself. bear

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

brings about the gratification of his desires and the achievement of his goals. he kills out all emotional reactions and goes a long way towards dissipating glamour. he develops the ability to draw on the light of matter itself (physical matter and mental substance) and thus he generates a false light from which soul light is rigorously excluded. it is this power which eventually produces a black magician. he has developed the capacity to draw upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. it is this which has given hitler and the six evil men associated with him their power to destroy upon the material plane. but, in the case of the aspirant, the power to meditate upon spiritual reality and to contact the sou

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

end. it will be carried forward by first ray workers, assisted by seventh ray aspirants, but using fifth- 38- the externalisation of the hierarchy copyright 1998 lucis trust ray methods. they will thus combine, in their personnel, the work of the destroyer of outgrown forms, the findings of the scientists who penetrated behind the outer form to its motivating energy, and the practical work of the magician who under the law creates the new forms, as expressions of the inflowing life. this group of disciples will make a close study of the problem of evil, and they will bring about a better understanding of the purpose existing in matter or substance, and the inflowing enlightened and different purpose of the soul aspect. that is why (in my earlier discussion of the subject) i linked the resu

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

mply the reaction of the personality to time and experience. it is eternally 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

al 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 black magician. forget not that all is energy and there is nothing else. the energy which is an aspect of the soul and which we call magnetic attraction (the group-building quality) he shares with the spiritual aspirant. he is essentially group conscious, and though his motives are separative, his methods are those of the group, and these he can get only from the soul- 225- a treatise on the seven rays

pyright 1998 lucis trust you see again another reason why the first and second initiations are not regarded by the lodge of masters as major initiations. only the third is so regarded, because at that initiation the entire personality life is flooded with energy coming from the spiritual triad, via the "sacrifice petals" of the will and purpose aspect of the soul. to this type of energy the black magician is not responsive. he can and does respond to the knowledge most ancient and hardly won stored up in the "knowledge petals" of the souls he can appropriate and utilise the energy of attraction (erroneously called love by some students) stored up in the "love petals" of the soul, but he cannot respond to and use the energy of divine love, working out in the divine plan which controls all k

ve which brings loving magnetic attraction into action and which we call true group consciousness and group cohesion. it is at this point that the two ways of darkness and of light become widely divergent. until the third initiation is taken, glamour may condition the attitude of those seeking to understand the life of a man upon the path, and they may mistake the spurious for the real. the black magician leads a disciplined life, analogous to that of the spiritual aspirant; he practices purity for his own safeguarding and not in order that he may become a channel for the energy of light; he works with power (the power of magnetic attraction) with and in groups, but he does this for his own selfish ends and for the fulfillment of his own ambitious purposes. but at the third initiation ther

ntion and the fixed determination to remain with the separative condition of matter; and to others, the divine will is clearly impressed upon them and becomes the motivating power in their lives. it was under instructions from the great white lodge on sirius that the door remains closed the third time to the dark brothers. evil, as we understand it, has absolutely no place on sirius. to the black magician, at this third opportunity, the door of initiation presents an insuperable barrier and obstacle; to the true spiritual neophyte, the door connotes "overcoming" we shall not consider further the approach of the black brothers to that door, but shall confine ourselves to a consideration of the initiations of the great white lodge. this door of initiation is connected with the great problem

ARADIA GOSPEL OF THE WITCHES

il and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them d

s been robbed of his implements calls on her to revenge him.i call special attention to the fact that in this, as in a great number of italian witch-incantations, thedeity or spirit who is worshipped, be it dianaherself or laverna, is threatenedwith torment by ahigher power until he or she grants the favour demanded. this is quite classic, i.e, graeco-romanor oriental, in all of which sources the magician relies not on favour, aid, or power granted by eithergod or satan, but simply on what he has been able to wrench and wring, as it were, out of infinitenature or the primal source by penance and study. i mention this because a reviewer hasreproached me with exaggerating the degree to which diabolism introduced by the church since1500 is deficient in italy. but in fact, among the higher cla

had heard his cry of terror, entered his room, and having looked at the head,said: i know that face! it is of a man whom i confessed, and who was beheaded three months ago atsiena.and three days after, the priest who had insulted the goddess died.the foregoing tale was not given to me as belonging to the gospel of the witches, but as one of avery large series of traditions relating to virgilas a magician. but it has its proper place in this book,because it contains the invocation to and incantation of diana, these being remarkably beautiful andoriginal. when we remember how these hymns have been handed down or preserved by oldwomen, and doubtless much garbled, changed, and deformed by transmission, it cannot but seemwonderful that so much classic beauty still remains in them, as, for inst

n set or the sun rose.the father of the family had two children, who were good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have some of these!saying this, they laid flowers before the stature(sic) and made a wreath, which the boy placed onher head.just then the great poet and magician virgil, who knew everything about the gods and fairies,entered the garden and said, smiling: you have made the offering of flowers to the goddess quite correctly, as they did of old; all thatremains is to pronounce the prayer properly, 23 and it is this:so he repeated the page 49 n r r r r r great license is allowed to painters and poets, but when they take a subjective, especially a deep

BALANONES TEMPLE OF SET FAQ

ent of society. that first limitation has often been a subject for discussion by people who don't understand it or who want clarification. one clarification i posted to alt.pagan in 1996 was "the temple of set wouldn't care if a setian chooses to participate in a buddhist retreat, an indian sweat lodge, a thelemic gnostic mass, a passover seder, a pagan circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that xeper is valueless because until we can learn to avoid all participation in this world we're doomed to ride that wheel cycle after cycle

BEHOLDERS OF NIGHT

revealing the vampyre as a solitary being who holds no need in the actual draining of blood. the blood itself is symbolic, as an invocation to the dark well of the fallen angels, the subconscious or imagination (iblis, shaitan. az is connected with the word, azhi, meaning a serpent. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concep

okes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, being of two primary points. one is that death and darkness is a challenging image and concept which the magician must overcome mentally to invoke a higher point of self-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and isolated psyche strives for survival beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watch

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

he abbot bsod nams grags pa [s nam drakpa] who killed himself by stuffing a ceremonial scarf into his throat; the oracle-priest of skar ma shar [karmashar, who sometimes becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the former state magician rgyal mtshan mthar phyin [gyeltsen tarchin, makes his medium limp; the drung yig chen mo [drungyik chenmo, as soon as he had entered the body of an oracle-priest, will remind all those present of the events which led eventually to his incorporation among the dharmap.las by saying the sentence "i killed the ninety-nine 157 see de nebesky-wojkowitz 1998, p. 409; and diemberger 2005, p. 130

BLACK WITCHCRAFT

atanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and the possession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within the circle of the wise does the magician seek a higher spirit outside of his or her being; they seek it within and the choreography and instruments of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very bindi

becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use

lways usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as adhdhame being bloodletter, used in sabbat ritual practice to 4 focus the will or cast the mind into the determined direction of ritual magick; the blade representing the luciferic mind of the magician. the skull cup, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not

e very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths less dangerous than this; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice wi

. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is baphomet, the head of knowledge. to described samael, a small section as follows is from liber hvhi, a ritual work which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the devil is called diabolus, that is, flowing

BLAVATSKY H P ANTHROPOGENESIS

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

l with the mazdean mithra, the genius, or god "established between the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, wh

es, and the possibility of calculating the date of cycles to come. the chronological calculations which will presently be given are, however, those of the brahmins as explained further on; but most of them are also those of the secret doctrine. the chronology and computations of the brahmin initiates are based upon the zodiacal records of india, and the works of the above-mentioned astronomer and magician- asuramaya. the atlantean zodiacal records cannot err, as they were compiled under the guidance of those who first taught astronomy, among other things, to mankind. but here again we are deliberately and recklessly facing a new difficulty. we shall be told that our statement is contradicted by science, in the person of a man regarded as a great authority (in the west) upon all subjects of

siatic society, or western orientalist, will ever listen to a brahmanical teaching, it is useless to take the objections of european orientalists into consideration "romakapura" was in "the west" certainly, since it was part and parcel of the last continent of atlantis. and it is equally certain that it is atlantis, which is assigned in the hindu puranas as the birthplace of asuramaya "as great a magician as he was an astrologer and an astronomer" moreover, prof. weber refuses to assign any great antiquity to the indian zodiac, and feels inclined to think that the hindus never knew of a zodiac at all till "they had borrowed one from the greeks* this statement clashes with the most ancient traditions of india, and must therefore be ignored (vide "the zodiac and its antiquity. we are the mor

only after "three attempts at manufacturing men had failed" the egyptians had in their theology only "four sons of god" whereas in pymander seven are given- thus avoiding any mention of the evil nature of man; though when seth from a god sank into set-typhon, he began to be called "the seventh son" whence probably arose the belief that "the seventh son of the seventh son" is always a natural-born magician, though, at first, only a sorcerer was meant. apap, the serpent symbolizing evil, is slain by aker, set's serpent* therefore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be read "in the presence of a serpent on two legs" which means a high initiate, a hierophant, for the discus and ram's horns* that adorn his "serpent's"

BLAVATSKY H P COSMOGENESIS

on. some twelve years back, during the philadelphia centennial exhibition, the writer, in answering the earnest queries of a theosophist, one of the earliest admirers of mr. keely, repeated to him what she had heard in quarters, information from which she could never doubt. it had been stated that the inventor of the "self-motor" was what is called, in the jargon of the kabalists, a "natural-born magician" that he was and would remain unconscious of the full range of his powers, and would work out merely those which he had found out and ascertained in his own nature- firstly, because, attributing them to a wrong source, he could never give them full sway; and[[footnote(s* the reason for such psychic capacities is given farther on* the above was written two years ago, at a time when hopes o

o be liable to be dethroned as was its predecessor? light from its metaphysical aspect was fully treated of in "isis unveiled "light is the first begotten, and the first emanation of the supreme, and light is life, says the evangelist and the kabalist. both are electricity- the life principle, the anima mundi, pervading the universe, the electric vivifier of all things. light is the great protean magician, and under the divine will of the architect* or rather the architects, the "builders (called one collectively, its multifarious, omnipotent waves gave birth to every form as well as to every living being. from its swelling electric bosom, spring matter and spirit. within its beams lie the beginnings of all physical and chemical action, and of all cosmic and spiritual phenomena; it vitaliz

ments. the word i have ventured to use for this purpose is compounded of[[pro (earlier than) and[[hyle (the stuff of which things are made. the word is scarcely a new coinage, for 600 years ago roger bacon wrote in his arte chymiae "the elements are made out of[[hyle] and every element is converted into the nature of another element" the knowledge of roger bacon did not come to this wonderful old magician* by inspiration, but because he studied ancient works on[[footnote(s* mr. crookes "presidential address" at birmingham "there is but one unknown- the ultimate substratum of spirit (space. that which is not the absolute and the one is, in virtue of that very differentiation, however far removed from the physical senses, always accessible to the spiritual human mind, which is a coruscation

BLUE EQUINOX

mysticism. sidona the sorceress, by william meinhold. the amber witch, by william meinhold. these two tales are highly informative. macbeth; midsummer night.s dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotch-potch of stolen goods. the equinox 26 the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this writer are highly s

would damp it; clearly, the .lust of result. is a thing from which it must be delivered. but the phrase may also be interpreted as if it read .with purpose unassuaged..i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static. and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisharb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should now be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will w

impossible for anyone to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose, and with it schism. 13. in 1900, one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the equinox 58 the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he

is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my

eareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o bel

BOOK T

unfulfilled saturn taurus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups love venus cancer 55 3 of cups abundance mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two keys of the book letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four ac

BOOK OF BLACK SERPENT

s to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the time of the working and the three days preceding the actual experiments. it

hapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the archdaemons and qliphoth rely not on the existance of god to incarnate, but the denial of the existence of god- only through willingly renouncing the truth, the living god or right action can these spirits bring a human being to ruin. the qliphoth and their servitors: neptune thamiel (thamal: thadekiel+ abraxsiel+ maha

libridiel luna gamaliel (gmlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel terra nahemoth (nhmath: nobrexiel+ heteriel+ molidiel+ a'ainiel+ thauhedriel notice and warning *these are the qliphothic orders of the averse sephiroth and their orders of servitors which number six and fifty. they are to be called forth in the day and hour of their rule, or else they will not do the magician service. some of these spirits demand a sacrifice of the magician before they will honor the requests but it having been made they are amiable to the demands made. each of these orders rule 490 leagues of spirits except those ruled by tagaririm, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sep

february 19- 23 barbatos pisces 5- 9 february 24- 29 buer pisces 10- 14 march 1- 5 vassago pisces 15- 19 march 6- 10 stolas pisces 20- 24 march 11- 15 sitri pisces 25- 29 march 16- 20 seere the manner of calling the spirits to visible appearance. it is agreeable to first state that the arch-daemons must be called in their time of dominion, or else they will not render themselves servicable to the magician. it is necessary that the operator of these actions prepare the place of working before attempting to call forth the arch-daemons, but this is not the case with the qliphoth-they may be invoked or called forth without a place which has been arranged for them. the method of calling forth the arch-daemons requires a fourfold operation, and that is, the fundamental prayer, the banishing of a

of the seven great angelick princes. the hosts and choir of angels the host of angels are eleven in number and these are their names: sallisim, parashim, gibborim, sebahim, geduthim, memunnim, sarim, haylim, mesarethim, malhakim and degalim. the angels of the twelve signs aries malchidael taurus asmodel gemini ambriel cancer muriel leo verchiel virgo hamaliel these are the angels which assist the magician in all his experiments; all according to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be g

BOOK OF PLEASURE

passage to the sub-consciousness*(1) by this system, you know exactly what (you believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity, or what always happens then, nothing at all. this being the only system, any result other than by it is accidental. also you do not have to dress up as a traditional magician, wizard or priest, build expensive temples, obtain virgin parchment, black goat's blood, etc, etc, in fact no theatricals or humbug*(2) free belief or energy, i.e, a disappointed desire, not yet an obsession. sigils are made by combining the letters of the alphabet simplified. illustration*(3, the word "woman" in sigil form is (example) or (example) or (example) etc. the word tiger (examp

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

, became known as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have to be wise. they not only led the religious rites but also had to have knowledge of herbal lore, magick and divination; they had to be doctor, lawyer, magician, priest. to the people the wicca were plenipotentiaries between them and the gods. but, at the great festivals, they almost became like gods themselves. with the coming of christianity there was not the immediate mass-conversion that is often suggested. christianity was a man-made religion. it had not evolved gradually and naturally over thousands of years, as we have seen that the old re

ust be exactly twenty-one inches long, cut from a virgin hazel tree (one that has never borne fruit, in the hour of mercury on the day of mercury (wednesday, etc, etc, etc" others simply go out and buy a length of wood dowel from their local hardware store and paint it gold! the fact that both wands can work equally well should show that the real magick comes not from the tool but from within the magician or, in this case, the witch. the wand, then, is merely an extension of the operator. as such, make your wand whichever way feels right for you. if you feel you need to inscribe it with mystical signs and symbols, do so. don't worry about what others may say of what you do. as i said in the introduction, there is no one-and-only-one-right-way. if it works for you, then it is right. as a su

he bed of a woman in labor, to protect her from evil spirits. the use of a circle to mark the boundary of an area which is sacred, is very ancient (e.g. stonehenge. but the circle not only keeps the unwanted out, it also keeps the wanted the raised power; the magickal energy in. the dimensions of the circle depend entirely on who is drawing it and for what purpose. in ceremonial magick, where the magician is conjuring entities, the exactness of the circle (and everything within it) is critical. but there is the other end of the scale, as it were. in the old days, when the villagers would get together to give thanks to their gods, they would simply mark a rough circle on the ground, usually very crudely drawn, and use it whether accurate or not. its purpose was merely to designate a space t

as it were. in the old days, when the villagers would get together to give thanks to their gods, they would simply mark a rough circle on the ground, usually very crudely drawn, and use it whether accurate or not. its purpose was merely to designate a space to be hallowed for the rites; a place "special" for that purpose. your circle does not have to be as painstakingly accurate as the ceremonial magician's (though more on this in lesson eleven magick, yet it is drawn with a certain amount of care and exactness. the coven circle is nine feet in diameter; the individual's circle is five feet. the drawing of the circle starts, and finishes, in the east and is always drawn clockwise, or deosil. if you are meeting outdoors, then the circle is actually marked on the ground with the sword, as th

e (or ace) through ten with a page, knight, queen and king. at some stage in their later development the knight dropped out and the page became known as the jack, or knave. the major arcana, otherwise known as the trumps major, has twenty-two cards; each an allegorical figure of symbolic meaning. these figures are, by many occultists, attributed to the twenty-two letters of the hebrew alphabet: 1 magician 2 high priestess 3 empress 4 emperor 5 hierophant 6 lovers 7 chariot 8 justice 9 hermit 10 wheel of fortune 11 strength 12 hanged man 13 death 14 temperance 15 devil 16 tower 17 star 18 moon 19 sun 20 judgement 21 world 0 fool 111 aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tav 112/ buckland's complete book of witchcraft unf

CASE PAUL F THE BOOK OF TOKENS

secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text sa

sephiroth and with those of the tarot keys to which the letters are assigned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first emanation, which implies the duad and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to the magician, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, intervenes between each two manifested elements. the logical place for 0 in a definite series is before 1, but it is also

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight maj

CASTING THE CIRCLE

er (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of

CHAOS MAGICK AND LUCIFERISM

altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while 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

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

om the surfeit of supernatural merchandisers and spiritual shops that sprang up in the shadows of urban black churches in the early twentieth century. on occasion, however, magic entrepreneurs were able to form unusual alliances with members of the churches. in one instance, officers in one of the more conservative black protestant denominations found themselves playing host to a popular conjurer-magician during a time of severe fiscal crisis. in 1927 members of mount zion african methodist episcopal church in philadelphia sponsored a series of performances by a shrewd and independent peddler of magical goods, known as black herman rucker, a famous faith healer, conjurer, and vendor of lottery predictions. black herman's highly successful "voodoo campaigns" brought muchneeded funds to the

r et al "religious movements in central africa" p. 461; idowu, african traditional religion, p. 196. 7. de craemer et al "religious movements in central africa" p. 461; this study essentially restates emile durkheim's distinction between magic and religion as an activity that is based in social organization. for durkheim, magical activity normally involves individuals, who serve as clients of the magician. magic has no church or community and does not emphasize collective activity; religion recognizes a moral assembly of believers who are bound together by their unified belief in the authority of the collective. 8. andreas joshua ulsheimer "voyage of 1603.4" in german sources for west african history, ed. adam jones (wiesbaden: franz steiner verlag, 1983, p. 26. 9. bosman, who called the f

CHRONOLOGIA RORISPERGIUS

ied idris with enoch and hermes. 796-861 dhu l-nun al-misri hermetic sufi from akhmim egypt, said to have studied with jabir b. hayyan al-kufi. 800-866 al-kindi wrote "on rays (de radiis. al-kindi's theory would tend to imply that the "occult qualities" of plants and stones are a kind of signification "all terrestrial things emit "rays" which exist 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

powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association between popular religion and feats of magic became so strong that in the late seventeenth century it was natural for a chinese author to suppose a rope-climbing performance by a street magician had some connection with white lotus sectarianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of mo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

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 effective than the ceremonies used at nuremberg" and what applied then, applies now. the esoteric knowledge used by the nazis for the mass hypnosis on the german people, is being used today to expand the global hypnosis on the human race. symbols, words, colours, sounds, an

DAVID ICKE CHILDREN OF THE MATRIX

known as the great dragon or..draco. the celtic title of pendragon, as in uther pendragon, the father of "king arthur" in the grail stories, was a version of this. in the legends, the symbolic arthur was a descendant of the dragons and his helmet (or el-met, named after a reptilian goddess called el) carried a dragon motif. the red dragon symbol of wales comes from the claim by merlin, arthur's "magician, that the red dragon symbolised the people of britain. merlin was described as only half human because he was the child of an underground being and a human woman. the arthurian stories include all the classic elements of the story, including the creation of royal bloodlines through the interbreeding between humans and non-human entities, shape-shifting, the use of holographic images to hi

nk up minds of living nazis with the archetypal images symbolised by the dead national socialist heroes of the past "the relio-magical aspects of the rallies were emphasised by the fact that their high points were reached after dusk and took place in a 'cathedral of light- an open space surrounded by pillars of light coming from electric searchlights pointed upwards to the sky. if a modern ritual magician of the utmost expertise had designed the ritual intended to 'invoke mars, he could not have come up with anything more effective than the ceremonies used at nuremberg."24 and what applied then, applies now. the esoteric knowledge used by the nazis for mass hypnosis on the german people is being used today to expand the global hypnosis within the human race. symbols, words, colours, sounds

, only what they believe it is. it's a self-generated illusion. you can prove over and over that the physical world is controlled by the nonphysical mind. a stage illusionist can convince millions of minds that he has performed a "miracle" when it is just sleight of hand. there is one trick in which a girl is tied up and placed in a large box. the lid is shut tight and, after a roll of drums, the magician opens the box to find that the woman has disappeared. what she has done is hide in the box's false bottom giving the appearance that it is empty. the magician then moves to an identical box on the other side of the stage. when he opens it the woman miraculously reappears to wild applause. the minds of the audience have been convinced that somehow the woman has been transported from one bo

ing the appearance that it is empty. the magician then moves to an identical box on the other side of the stage. when he opens it the woman miraculously reappears to wild applause. the minds of the audience have been convinced that somehow the woman has been transported from one box to the other. this, therefore, becomes their reality, part of their universe. but you know what really happens? the magician uses identical twins wearing identical clothes. it's that simple to delude the mind. i sat next to a guy on a television programme who ripped up the front page of the morning paper, crumpled the pieces together in his hands, and then opened it out in its original state. i was no more than two feet away. he ripped that paper to pieces. i saw him. but of course he didn't. he just convinced

prison for your mind. unfortunately, no one can be told what the matrix is- you have to see it for yourself..i'm trying to free your mind, neo. but i can only show you the door. you're the one that has to walkthrough it" or, as the aerospace scientist dr gordon allen said in his book, enigma fantastique, after a lifetime of study "the purpose today is identical to the purpose in the times of the magician-scientists of ancient times, the purpose of the controlling priesthood of the egyptians, the caesars, the roman catholic church, the inquisition. the ecclesiastic control of the various ruling families had for its purpose the rule of the people in their material bodies on this earth-plane..a nation is said by eastern philosophers to lie under certain occult (or secret) controls. nations w

DAVID ICKE THE BIGGEST SECRET

ame area. why? because it is all invention. the three syllables in sol-om-on are allnames for the sun in three languages. manly p hall wrote that solomon and his wives andconcubines were symbolic of the planets, moons, asteroids and other receptive bodieswithin his house- the solar mansion.15 solomons temple is symbolic of the domain ofthe sun. in talmudic legend, solomon is presented as a master magician who understoodthe cabala and cast out demons. this is more symbolism of the secret knowledge heldwithin the fabricated stories of hebrew history. the books of kings and chronicles,which recount the building of solomons temple, were written between 500 and 600years after the events they are supposed to be describing. hebrew chroniclers of thetemple of solomon are so over the top, its hilar

t was no surprise when a french intelligence agent told me that british and frenchintelligence are the same organisation. it certainly makes the cover up of princess dianasmurder easier. the intelligence agencies of the world, at their peaks, are esoteric, blackmagic secret societies working to the same agenda- global control. john dee was thequeens astrologer, a rosicrucian grand master, a black magician, and a secret agent forthe new intelligence network. he appears to have had a copy of the book of enoch from163some source or other and he, and the psychic edward kelley, developed a writtenlanguage they called enochian script or cipher from communications with the angels -reptilians. dee signed his reports 007- the same, of course, as james bond, the storieswritten by a 20th century agen

s to have had a copy of the book of enoch from163some source or other and he, and the psychic edward kelley, developed a writtenlanguage they called enochian script or cipher from communications with the angels -reptilians. dee signed his reports 007- the same, of course, as james bond, the storieswritten by a 20th century agent of this same british intelligence, ian fleming, a friendof the black magician, aleister crowley. dee travelled throughout europe manipulating,gathering information and oiling the networks. one of his haunts was bohemia and he wasclosely associated with emperor rudolf ii of the reptilian habsburg dynasty, anotheroccultist.12 dee was among the influential voices who were orchestrating a policy ofbritish expansionism which became the british empire. while in prague, d

with these families, the opposite may be true. a number211of researchers believe bill clinton to be a closet rockefeller and he is certainly blood-related to the british monarchy, every scottish monarch, and king robert i of france.st germain, now a messiah figure to many new agers, was a friend of william ofhesse-hanau, and his brother, karl. apparently, karl wrote that germain, an alchemistand magician, had been raised by the de medici (black nobility) family in italy.8 manynew agers today talk about the great white brotherhood of master souls, includinggermain, who are communicating guidance to channellers about the comingtransformation. this is yet another mind control operation by the brotherhood tomisdirect and imprison the more extreme of the new age mentality and to stop itgetting

ons to the british royal familyand they were at the heart of the profumo scandal in 1963 when the british defenceminister, john profumo, was forced to resign after lying to the house of commonsabout his involvement with christine keeler, a call girl who was also having a sexualrelationship with a russian kgb agent. the profumo-keeler liaison was arranged bystephen ward, a sado-masochist and black magician, who lived in a house on the astorestate at clivedon in berkshire. there was much more to this than was allowed to comeout and if it ever does it will once again shine a light on some very dark practices andconnect with the highest echelons of british society, including the windsors. princephilip knew stephen ward and lord mountbatten was a guest at the infamousswimming party at cliveden

DEITUS

ce 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 animals. the rationale behind this is that the energy of the emotionally charged victim is released in the performance of the rite and directed within the ritual to accomplish t

ic 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 animals. the rationale behind this is that the energy of the emotionally charged victim is released in the performance of the rite and directed within the ritual to accomplish the will of the magician. these types of crimes are very rarely ever committed by a satanist for an obvious reason which has nothing to do with moral or ethical beliefs. a satanist cares about what is best for him and would not engage in acts which would jeopardize his freedom or safety. the occasional deviant may commit some horrific crime in the name of satan, but the satanist is no more responsible for the cri

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 subjective existence, rather than objecti

e 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 subjective existence, rather than objective existence, and the spirit is fundamentally archetypal in nature, but through the magician s subconscious mind the spirit may assume an identity separate from the magician who summons him and act independent of the magician s will. it is for this reason that certain repressed individuals who have experimented casually with the occult have had horrific experiences and, abandoning further experimentation, fled to the nearest church to seek forgiveness for their sins. the demons t

gelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they would also abstain from sexual intercourse and idle conversation in order to focus all of their attention on their magical art. they would pray to god fervently for the power to command the spirits and would then summon or invoke the spirits with thre

DEMONIC BIBLE

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

m 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 of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, an elizabethan astrologer and magician, working with another man, edward kelly, produced a series of 18 keys in what they claimed was the original angelic language a

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 crowley adopted together with some of t

vealed to him by his unholy guardian demon, the spirit azael. the declaration of deitus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a new race homo deitus (called homo galacticus i

mental peak, he experiences great clarity of thought and profound realization. and at his low, he experiences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective existence of spirits or demons, ritual magic is a way to control the mind. without the use of drugs or chemicals, the magician controls directly his level of conscious awareness. he experiences "being awake" mentally, a state which the mundane only experience after large amounts of coffee or other stimulants. the spirits or demons he calls upon exist within his subjective mind and respond to his invocations. as a magician progresses in the magical art, he gains control over his emotions and experiences more "peak

DIABOLUS

ing 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 of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature of the other demons, savar, who is the leader and may be corresponded to the hebre

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 represents day or the purity of fire, while set represents night and strengthening the self, and also the opposite which set purifies and horus strengthens. set is also co

ertain 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 the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who ca

tions between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspects of sethian magick within a now type of context, in other words utilize the will to invigorate and empower the rituals of sethan, which by you set is made great within. ii. ahriman the persian devil and the whore of darkness pondering on the end, zurvan delivered to ahriman an implement (fashioned) from the very sub

ery nature of az who is the mother of luciferians. crowley also saw divinity within az and lilith, in the form of babalon, the whore which rides the 7 headed dragon. the children of lilith are called lilin or lilim, being succubi who have no hair on their head and their body and face are covered. they visit men in their dreams and drain them of sexual fluids to create other demons. essentially, a magician who has worked in the lilith current (that of the feminine within luciferian witchcraft) can summon and encircle a succubi or incubi, however care should be practiced as these spirits can quickly move from the position of servitor to master. wildcats shall meet with hyenas, goat-demons shall call to each other; there too lilith shall repose and find a place to rest. there shall the owl ne

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ne 3rd, 1996- a- a.a; argentium astrum, the; order of: see order of the argentium astrum, the. abjure: from the latin "ab" meaning "away from" and "jurare" meaning to swear. thus to abjure literally means "to swear away from" the classical operations of magickal banishing (q.v) and exorcising (q.v. abjuration: 1) to abjure (q.v. 2) the banishing (q.v) or "swearing away from" an area surrounding a magician of spirits, entities, intelligences, or influences. usually spirits and other influences are abjured with the lbrp or lesser banishing ritual of the pentagram (q.v) and or by the casting of a protective magick circle that surrounds the magician. achas b'tay-ah: a form of biblical interpretation and making codes. see temurah. acupressure: a form of physical therapy in which certain occult

hat is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to

ing the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: 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. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary

ansmitted by an unknown entity. or 2) the visual perception by the conscious mind through the unconscious mind of objects or scenes as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. co, demon: a humorous reference to carbon monoxide. when charcoal for incense is burned, it can exhaust the oxygen in the air and replace it with carbon monoxide (chemical formula: co. a magician should always have plenty of air in a room when burning incense. conjure: from the old french language from the latin "com" meaning "together" and "jurare" meaning "to swear. thus to conjure literally means "to swear together" and implies "to swear with" conjuration: 1) to conjure (q.v. 2) the "swearing together or with" spirits, entities, intelligences, or influences. usually spirits and

from the latin "com" meaning "together" and "jurare" meaning "to swear. thus to conjure literally means "to swear together" and implies "to swear with" conjuration: 1) to conjure (q.v. 2) the "swearing together or with" spirits, entities, intelligences, or influences. usually spirits and other influences are conjured in conjunction with the process of invocation (q.v) and/or evocation (q.v) by a magician. the magician is attempting to work with an entity, spirit, or intelligence in order to accomplish a specific goal. contemplation: focusing your attention on something. the second step or phase in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as such, has ceased to

DION FORTUNE MYSTICAL QABALA

roduct of the particular phase of evolution which took place under the presidency of that sephirah and which represents it. 20. the third aspect under which we consider the sephiroth is the magical aspect and is essentially practical. to arrive at this, we think of what may be experienced under the presidency of these different aspects of deity-manifestation, and what powers may be wielded by the magician when he has mastered their lessons. 21. each sephirah has assigned to it a virtue, which repre nts its ideal aspect, the gift which it brings to evolution; and a vice which is the result of the overplus of its qualities. for instance, geburah, mars, has for its virtues energy and courage, and for its vices cruelty and destructiveness. the student of astrology will at once recognise that t

nd goddesses, and these are most effectually potent to stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbols and substances associated with each path. a magical weapon is an instrument of some sort which is used in the evocation of a particular force, or is the vehicle of its manifestation, such as the rod of the magician or the bowl of water or crystal sphere of the seer. the assignation of the magical weapons to the paths tells us a good deal about the nature of the paths, because we can deduce therefrom the kind of power that operates in the particular sphere in question. 35. as already noted, the various divinatory systems have their relations with the tree and find their subtlest clues therein. the as

f anything, whether man or world, is never in actual manifestation, but is always the underlying, behind-standing basis or root whence all springs, belonging in fact to a different dimension, a different order of being. it is this concept of the different types of existence which is fundamental to esoteric philosophy) and must always be borne in mind when considering the invisible kingdoms of the magician, or operative occultist. mystical qabala page 75 6. in the vedantan philosophy kether would undoubtedly equate with parabrahman, chokmah with brahman, and binah with mulaprakriti. in the other great systems of human thought kether equates with their primary concept and may be taken as the father of the gods. if for them the universe originated in space, then kether is the sky god. if it o

rlying and conditioning that particular mode of manifestation. it is a maxim of white occultism that every operation should commence with the invocation of the god-name [page 114] of the sphere in which the operation is to take place. this ensures that the operation shall be in harmony with cosmic law. the balance of natural force is not lightly to be overset. it is essential to the safety of the magician that he should conduct his operations in accordance with cosmic law; therefore he must seek to understand the spiritual principle involved in every problem and work it out accordingly. every opera tion, therefore, must have its final unification or resolution in eheieh, the god-name of kether in atziluth. 12. the invocation of deity under the name of eheieh, that is to say the affirmation

ing, and conditioning all, is the primary formula of all magical working. it is only when the mind is imbued with the realisation of this endless unchanging being of the utmost concentration and intensity that it can have any realisation of limitless power. energy derived from any other source is a limited and partial energy. in kether alone is the pure source of all energy. the operations of the magician that aim at the concentrating of energy (and what operations do not) must always start with kether, because here we touch the upwelling force ansing from the great unmanifest, the reservoir of limitless power. it is through kether, from the great unmanifest hidden behind the veils of negative existence, that power is drawn. if we draw power from any specialised sphere of nature, we are, a

DION FORTUNE PSYCHIC SELF DEFENSE

nce rational explanations are difficult to find save in terms of the occult hypotheses. it may be possible to explain away each individual case mentioned in these pages by alleging hallucination, fraud, hysteria, or plain lying, but it is not possible to explain the sum-total of them in this way. there cannot be so much smoke without some fire. it is not possible that 8 of 103 the prestige of the magician in antiquity and the dread of the witch in the middle ages could have arisen without some basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon bitter experience; for it was not officialdom which incite

cts upon the physical molecules held in its meshes. i dare to prophesy the next advances in medicine will be bound up with the knowledge of the nature and function of the etheric double. the next type of psychic attack which we must consider is that conducted by means of artificial elementals. these are distinguished from thought-forms by the fact that, once formulated by the creative mind of the magician, they possess a 23 of 103 distinct and independent life of their own, though strictly conditioned as to nature by the concept of their creator. the life of these creatures is akin to that of an electric battery, it slowly leaks out by means of radiation, and unless recharged periodically, will finally weaken and die out. the whole question of the making, charging, recharging, or destructi

wing its etheric nutriment from him, for, since he in his turn is re-supplying himself from others, he will not die from exhaustion as victims of vampires do in the ordinary way. z. was of the opinion that d.'s cousin was not the primary vampire in the case, but was himself a victim. being a youth of unstable morale, he speedily acquired the vampire tricks, and the earth-bound soul of some magyar magician exploited him. through his act of biting and drawing blood from the neck of his cousin, this entity became transferred to young d, preferring pastures new to the depleted resources of its previous victim. probably it alternated between the two, for it was not constantly with d. exactly what z. did we do not know, for he was exceedingly secretive concerning his methods, but in the light of

of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed to enable a force to be brought through without the necessity of the magician himself being the channel. in my opinion they are one and all ineffectual; the only possible substitute for the magician himself being a trance medium. it is for this reason that ritual magic so often fails to come off. you cannot make custards without breaking eggs, and if you mean to be a magician you have got to "go the whole hog" when it is a question of bringing through the angelic a

stance is employed, but a portion of the akasha is moulded into a definite form and held thus by the will of the operator until, as it were, it "sets" into this mould is poured the concentrated energy of the operator, something of his own self goes into it. this is its soul, and it is like a self-steering torpedo which is set to move in a curve towards a chosen mark. or the operator, if an expert magician, may deliberately ensoul this thought-form with elemental essence, which is the raw, undifferentiated substance of life drawn from one or another of the elemental kingdoms. it is in order to do this that the curse is invoked in the name of some being. the curser declares "i curse you by so and so" this is the form of evocation which calls the ensouling essence into the thought- form, thus

DONALDTYSON CORONZON

is sense i have a guru, or gurus, but my teachers lack physical bodies. return hcahome resources demons bios fiction tyson the truth about coronzon (aleister crowley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication

DONALDTYSON ELEMENT

. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the mal

their own way. they can best be employed in matters that involve the exercise of will power, such as conflicts with others, tests of courage, battles, warfare. it can be dangerous to evoke salamanders since random fires may begin burning in various parts of the building where the evocation takes place. salamanders are extremely difficult to control and deal with, and should only be employed by a magician who knows exactly what he or she is doing. undines are sensual, mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while char

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

widdershins (counterclockwise, the pentagram is traced. the elemental association of the pentagram, and whether it invokes or banishes, can only be determined by observing the actual process of its formation, unless the finished pentagram is marked in some way to distinguish it. the number of spirits in each of these four elemental classes is beyond counting. they are obedient to the will of the magician if the magician is serious and in complete control of his own emotions, and knows what he wishes to accomplish. if the magician is weak or uncertain, salamanders will be angry, contemptuous, and may become violent; sylphs will be mocking, uncooperative, and may attempt to deceive; undines will be beguiling, and attempt to seduce and manipulate; gnomes will be surly, stubborn, and may comm

erious and in complete control of his own emotions, and knows what he wishes to accomplish. if the magician is weak or uncertain, salamanders will be angry, contemptuous, and may become violent; sylphs will be mocking, uncooperative, and may attempt to deceive; undines will be beguiling, and attempt to seduce and manipulate; gnomes will be surly, stubborn, and may commit acts of vandalism. if the magician is very uncertain of his art, or treats the matter as a joke, the elementals will usually refuse to appear or manifest themselves at all. historically, gnomes were the most popular type of elemental because magicians used them to locate lost objects, to find rich deposits of ore in the ground, and to reveal the locations of buried treasures. in the centuries before reliable banks, when we

DONALDTYSON FAMILIAR

the growth in the human population of european towns and villages, which overtaxed the already poor sanitation and garbage disposal facilities, was a more significant cause of the plague, but the cat theory is seductive because it seems almost to be a kind of divine retribution for the witch madness that resulted in the deaths of so many innocent women. is it really possible for a modern witch or magician to cause a spirit to possess an animal? yes, but it is usually not convenient to do so. familiar spirits are very useful. i have one myself who watches over me, teaches me secret matters, and performs other personal services. however, a spirit that is bound into the body of a beast is less versatile since the pet cannot always be with the magician, and on some occasions it may be impossib

d can roam free, and will appear anywhere it is needed at the bidding of its master. sometimes it is convenient to localize the familiar upon a particular image or object. this makes the evocation of the familiar easier and more certain. it also insures that the familiar can be controlled, should there ever be a need to imprison it within the object. the best choice is something portable that the magician can carry on his or her body, such as a locket or ring. when a familiar spirit has been made to reside within a ring, for example, it is a very easy matter for the magician to call the spirit out of the ring, or to send it back into the ring. the focus of a physical object which the spirit can use as a kind of matrix enables the spirit to manifest more tangibly and with less effort. many

DONALDTYSON MIRACLES

ually the coins became twigs again, and the food of the banquet failed to fill the stomachs of the guests. this explanation has always struck me as a bit flimsy. who is to say that the loaves and fishes miraculously multiplied by jesus to feed his flock (matthew 14:15-21) were any different in kind than the banquets created by faust and other famous magicians to feed their dinner guests? when the magician of the pharaoh of egypt cast down a staff before moses and transformed it into a serpent, was this really any less miraculous than the staff cast down and turned into a serpent by moses himself? if true changes of essence are the measure of a miracle, then what are we to make of the alchemical act of transforming base metals into gold? according to the view of devout christians, if the go

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

of miracles. only something that does not exist, something that transcends existence, can produce a miraculous event. and the only thing that transcends the universe is the divine source of all. theologians are correct to assert that all miracles come from god. what they do not accept, but what is equally true, is that all magic of a true kind also comes from god. magic is a type of miracle. the magician is the embodied agent of the divine each time he works his art. so is the devout saint, the miraculous healer, and even the demonist who uses true magic for acts of evil. it may seem contradictory that the divine energy that produces miracles can be employed for evil purposes, but this energy is not in itself conscious or purposeful. it can be induced to flow forth both by human beings an

ds, and could command the gods. every time someone works a ritual of magic successfully without relying on a prayer for aid from a particular deity or spiritual creature, the divine source is directly and independently accessed, and a miracle is produced. these miracles are usually quite small, but they are just as transcendent as the great miracles of biblical lore. they are achieved because the magician has bypassed the boundaries of time and space, of cause and effect. miracles are almost impossible to prove because they cannot be explained or replicated. even when witnessed by hundreds or thousands of individuals, the tendency of rationalists is to dismiss them, and to deny their very possibility. to accept the possibility of miracles, it is necessary to accept the possibility that rat

DONALDTYSON NOMICON

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

ormation about the necronomicon should consult the necronomicon files, a comprehensive and surprisingly sane examination of the necronomicon phenomenon. here you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomi

DONALDTYSON POSSESS

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

d or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of 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

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

DONALDTYSON SIGIL

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

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

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

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

function, and may be used for offensive or defensive 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 th

EMPERORS NEW RELIGION CHURCH OF SATAN

exual desire, aggression, or compassion, as mentioned earlier: 1. lust magic to get sex. 2. destruction magic to get revenge. 3. compassion magic to help someone. the satanic rituals adds the following magic: 4. die elektrischen [sic] vorspiele magic intended to produce far-reaching, social changes. 5. the statement of shaitan magic intended to influence human events. presumably it is left to the magician s discretion which social changes or influences are desired in this magic, because the satanic rituals provides no description. there seems to be no magic for individual long term goals. when a follower performs magic or rituals in solitude, the follower is not quite alone. like when a believer in stone healing clenches his hands around a translucent stone and whispers a prayer by himself

when the new follower receives the confirmation of membership from the church of satan, which declares that: you have successfully entered into an alliance with true satanists, those who lead and innovate you have established an unwavering bond with the rare others like yourself. here you have found freedom [40] it also promises if not wealth and riches, at least a potential for it: as a satanic magician, you will develop your abilities to change things around you, to influence those you wish, and to draw forth the advantages you desire [40] the individuals forming the elite are described just as ambiguously as the church of satan s ideology, and are vaguely referred to as those who lead and innovate. the church of satan web page refers to itself and its followers as: a cabal of like-mind

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ohn in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his pupil, stole this arrow from him and thus accomplished many wonderful feats. abaris foretold the future, pacified storms, banished disease, and lived without eating or drinking

acred utterance. he made a number of accurate predictions of important world events, including the assassination of gandhi, the fall of khrushchev, the assassination of kennedy, and the watergate scandal. sources: abayakoon, cyrus d. f. astro-palmistry: signs and seals of the hand. new york: asi, 1975. rahu pimma [and] yama kalaya. delhi, india, ca. 1957. abbott, david p(helps (1863.1934) amateur magician and investigator of spiritualist mediums. he was born in falls city, nebraska, september 22, 1863. his early education consisted of three months a year in a country schoolhouse on nebraska prairies, and a final nine months in falls city high school. in later life abbott followed the trade of a money lender but took a great interest in science and philosophy. he also became an amateur magi

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 known is mostly derived from a manuscript in the archives of the bibliotheque de l arsenal, paris, an institution rich in occult documents. written entirely in french, the manuscript purports to be translated from the hebrew, and the handwriting style indicates that the scribe lived at the beginning of the eighteenth century or possibly somewhat earlier

rom the hebrew, and the handwriting style indicates that the scribe lived at the beginning of the eighteenth century or possibly somewhat earlier. a distinct illiteracy characterizes the french script, with the punctuation being either inaccurate or conspicuously absent. abraham was probably a native of mayence, and appears to have been born in 1362. his father, simon, was something of a seer and magician, and the boy took up his occult studies initially under parental guidance, then later under another teacher, moses, whom abraham describes as indeed a good man, but entirely ignorant of the true mystery, and of the veritable magic. abraham thereafter decided to continue his education by traveling. with his friend samuel, a bohemian by birth, he wandered through austria and hungary into gr

ached 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 white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

h by the ancients, signified wise, which was the interpretation of it given by the greek and roman writers. stobaeus expressly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh, meh-ab signifying something that is great and noble; zoroaster s disciples were calle

ion of a doll in the form of an enemy; and (2) the idea that like cures like.for instance, that the stone called bloodstone can staunch the flow of blood. the law dealing with antipathy rests on the assumption that the application of a certain object or drug expels its contrary. the idea of contiguity assumes that whatever has once formed part of an object continues to form part of it. thus, if a magician can obtain a portion of a person s hair, he can work harm upon that person through the invisible bonds that are believed to extend between the individual and the hair in the magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed th

an obtain a portion of a person s hair, he can work harm upon that person through the invisible bonds that are believed to extend between the individual and the hair in the magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. th

e reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his biddi

er position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given

ESOTERISM AND THE LEFT HAND PATH

and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical 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 proce

EVERBURNING LAMPS

s value to mankind, but yet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult inspiration "poeta nascitur non fit" but i should add "magus nascitur non solum fit" no accident of birth alone can make a magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dis

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

cond, he identified two women in the channeling group as his wife and servant in his earth incarnation. he apologized for treating them as less than his equals. see also: channeling further reading pati, 1999. nostradamus comes back. and likes what he sees! planet lightworker (september/ october. http//www.planetlightworker. com/articlefarm/pati/article1.htm. nostradamus 189 nostradamus, shown in magician s garb in his laboratory, writing about astrology (bettmann/corbis) octopus aliens while doing chores in his barnyard at 6 a.m. on august 16, 1968, a serra de almos, spain, farmer noticed a light about half a mile away. thinking it was from a stalled car, he walked over to help what he assumed to be a stranded motorist. the car turned out to be a globeshaped object hovering just above the

FAUST

t can t be otherwise. i ll step up here; i ll introduce you too, and thus in debt to me bind you anew. that is no little space. what say you, friend? just look out there! you scarce can see the end. a hundred fires are burning, tier on tier. they dance, they cook, they drink, make love, and chat. now say, where s something better than all that? faust in introducing us, will you appear as devil or magician here? mephistopheles true, i m much used to go incognito, but on a gala day one lets one s orders show. no garter have i to distinguish me, but here the horse s foot is honoured and in place. you see that snail there? see her groping face! already, creeping hither steadily, she s scented something out in me. though i should wish it, i cannot belie me here. but come! from fire to fire we l

are, the worthiest guardians of the treasures there. you know the vast and well-preserved hoard, and when men dig, it s you must give the word. become as one, ye masters of our treasure, fulfil your stations dignities with pleasure here where in blest accord and unity the upper and the lower world agree. treasurer. twixt us no slightest strife shall cause division; i love to have as colleague the magician. exit with faust. emperor. if now i shall endow each man of you, let each confess what use he ll put it to. a page [receiving. i ll joy to live, be glad and gay. another page [likewise. my love shall have a chain and rings today. a chamberlain [accepting. wine twice as good shall henceforth down me trickle. another chamberlain [likewise. i feel the dice inside my pocket tickle. a banneret

ame, mothers! ye who have your throne in boundless space, eternally alone, yet not alone. around your heads there waver life s images, astir, yet lifeless ever. what once has been, in radiance supernal, it s stirring there, for it would be eternal, and ye allot it, powers who all things sway, to vaulted night, to canopy of day. on some the lovely stream of life lays hold, others are sought by the magician bold; boldly in rich profusion he displays the marvel whereon each would like to gaze. astrologer the glowing key doth scarcely touch the bowl, over the prospect misty vapours roll; they creep along, then cloud-like on they fare, spread out, round off, entwine, they part, they pair. now note a mystic masterpiece! for lo! the vaporous clouds make music as they go. aerial tones bring forth

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

(xcp, passover, the attempt to make israel a nation of prophets and priests, the ultimate drama on sinai, and the meticulous construction of the tabernacle containing the ark. many wonderful teachings about the nature and significance of messiah in the hebrew and jewish traditions have been lost, suppressed, distorted, or watered down. hence, jews generally regard master mosheh as a kind of holy magician, and have lost almost all awareness of the significance of master yeshuvah having come to renew the core mystical teaching of the jews within the context of judaism. considering that many christians themselves are confused by contradictions, inter-sect differences, and fundamentalist rigidity in church dogma, it is not surprising that most jews refute any credibility for master yeshuvah a

swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers. attachment to their unrighteousness, hatred, and ritualistic :2% e= i2 0 process keeps them in the column of the left, and preempts them from moving into the central column. the black magician thinks that through rituals, talismans, and force of personal will that he/she can actually gain control over elemental spirits and the jinn, and direct them to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hells, th

gate of the heh h from sefirah wisdom/east gives access to sefirah crown/above, so movement into the supernal sefiroth and atziluth is smoothly accomplished. the tree of the saint is keyed to the name hvhy; the tree of the wizard is keyed to the name olam(,lvi. 2 f 3# way of the wizard and way of the saint< in distinction to magicians, sorcerers, saints, and wizards, a mystical qabalist (or clear magician) traverses only the gates and sefiroth of the central column of the tree. a clear magician uses the name hvhy and other divine names only for spiritual awakening, and for cultivating unconditional love, renunciation of the fruits of action, discrimination between the real and the illusory, and non-dual realization. mystical qabalists use working trees called the way of hvhy elohenu, the w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ent of the subject is perhaps, in part, a reply to lactantius' glorification of hermes as a gentile prophet. augustine's views on hermes naturally presented a difficulty for the many devout admirers of the hermetic writings in the renaissance. various courses were open to them. one was to affirm that the idolatrous passage in the asclepius was an interpolation made in the latin translation by the magician, apuleius, and was not in the lost greek original by hermes. this course was adopted by several hermetists 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 ign

lation of the asclepius by pseudo-apuleius. the bibliography of the editions, translations, collections, commentaries on the hermetic writings in the sixteenth century is long and complicated,2 testifying to the profound and enthusiastic interest aroused by hermes trismegistus throughout the renaissance. the ban of the mediaeval church on magic had forced it into dark holes and corners, where the magician plied his abominated art in secrecy. respectable people might sometimes employ him surreptitiously and he was much feared. but he was certainly not publicly admired as a religious philosopher. renaissance magic, which was a reformed and learned magic and always disclaimed any connection with the old ignorant, evil, or black magic, was often an adjunct of an esteemed renaissance philosophe

r of the star and to hold or store it for use. not only the planets had attached to each of them a complicated pseudo-science of occult sympathies and image-making, but the twelve signs of the zodiac each had their plants, animals, images, and so on, and indeed so had all the constellations and stars of the heavens. for the all was one, united by an infinitely complex system of relationships. the magician was one who knew how to enter into this system, and use it, by knowing the links of the chains of influences descending vertically from above, and establishing for himself a chain of ascending links by correct use of the occult sympathies in terrestrial things, of celestial images, of invocations and names, and the like. the methods and the cosmological background presupposed are the same

one who knew how to enter into this system, and use it, by knowing the links of the chains of influences descending vertically from above, and establishing for himself a chain of ascending links by correct use of the occult sympathies in terrestrial things, of celestial images, of invocations and names, and the like. the methods and the cosmological background presupposed are the same whether the magician is using these forces to try to obtain concrete material benefits for himself, or whether he is using them religiously, as in the hieratic magic described in the asclepius, for insight into the divine forces in nature and to assist his worship of them. into the hellenistic astrology which is the background of the philosophical hermetica an egyptian element had been absorbed, namely the th

the perpetual movement of generation and corruption. there is a hierarchy in things, and lower tilings are raised to higher things; and higher things descend to lower things. man is a little world reflecting the great world of the cosmos, but through his intellect the wise man can raise himself above the seven heavens. from this short sample of the philosophy of picatrix, it can be seen that the magician bases himself upon a gnosis, an insight into the nature of the all. the order of nature is further expounded in two passages.4 god or the prima materia is without form. there derives from the formless incorporeal one the series of intellectus or mens spiritus materia, or material nature, the elements and the elementata. 1 pantagruel, iii, 23; cited by thorndike, i i, p. 814. 2 agrippa d'a

FRATER ELIJAH ANGELS OF CHAOS

to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the collective bindings/ initiations called the rite of suffering as my own version of this ope

des 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. the angels unity with chrnzn is explosion of duality to a continuous transformation. see also appendix vi. subscribing to all of the above can be of great benefit to the magician bec

e case? it seems that the pathways extending through non-existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone for these experiences&/or guides the magus in explorations. to those who find our lady s order in scarlet; blessed are thou among chaotes. 2 the formulation of the r.o.g. the magician is the ultimate charlatan. for in his games, he fools the very universe- frater halucifuge 99 let me start with how this all came about it was some time ago that i was involved in a relationship. i will not bother you with the details but it is necessary to explain that i had a great deal of emotional attachment. anyway, something happened in that relationship at the time which was so com

he core of my being an event which is not out of the range of human potential but was emotionally catastrophic due to a lifetime of programming. basically shredding my heart and needless to say my world was shattered. flash to a sequence with elijah forlorn on the dance floor, and the synchronous words ringing out, i feel like i m going crazy i feel like i m going insane(*a) being the opportunist magician that i am, i decided to try some experiments over the next few days using the great deal of emotional turmoil that i was in. i opted to try the neither-neither technique of aos. i took the images and profundity of love, my love, in the highest state of adoration and joy and fused it with that of it s perverted form. the fusion of apparent opposites. in their mutual annihilation. the effec

e may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4: yet ye shall be known and i never 38: a feast for the 3 day

FRATER U D PRACTICAL SIGIL MAGIC

, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical tradition, which we will not discuss here because then we would have to cover the whole complex o

to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his whole thelemic concept, prove him a dogmatic magician. austin osman spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from the individual-anarchistic direction so that we may describe his philosophy, without undue exaggeration, as a mixture of lao-tse, wicca and max stirner. english magic of the turn of the century was also influenced by an important young science which would actually achieve its major triumphs

a short while. rather, we will discuss his greatest achievement.his psychological approach towards magic. this leads us to magical practice proper. in spare's system there are no''correct' or gincorrect h sigils; neither is there a list of ready-made symbols. it is of no 6/ practical sigil magic import whether a sigil is the gcorrect h one or not, but it is crucial that it has been created by the magician and is therefore meaningful to him/her. because s/he has constructed it for personal use, the sigil easily becomes a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name bu

ess, and spare offers only very few hints on practical procedures. however, it is crucial that the sigil is internalized in a trance of sorts. this may take place in a state of euphoria (for example, by means of drugs, in ecstasy (for example, sex magically by masturbation, sexual intercourse or a ritual, or in a state of physical fatigue. for the latter example, eyes and arms may be tired by the magician folding his/her arms behind the head while standing in front of a mirror and staring fixedly at his/her image. the important thing is that it 10/ practical sigil magic should click, meaning that the sigil must be internalized spasmodically, which, of course, requires some exercise and control. this procedure may be supported by repeating the sentence of desire rhythmically and monotonousl

nto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own way. occasionally, it may prove necessary to repeat the whole procedure, especially if the goal is a very problematical one, requiring an outstanding amount of energy. nevertheless, experience shows that it is of prime importance not to bring back the meaning and aim of the sigil into consciousness at any time. we are, afte

FULLER J F C SECRET WISDOM OF THE QABALAH

that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of god on these vibrations; consequently, of necessity, it must be reversed and becomes dog. 22 the problem of free will. it is apparent that the cen

ntelligence can produce an overpowering brilliance equal to the intensest darkness. satan is also the flaming sword which brought light from heaven (see diagram 3) diagram 3: the flaming sword secret wisdom of the qabalah page 45 the understanding of this power, whether in the physical, moral, or intellectual planes, is called science, and the misunderstanding of it is frequently called magic. as magician, sammael is preeminently the poison-god. gthere is more than one sammael, h says the zohar, gand they are not all equal, but this side of the serpent is accursed above all of them. h 28 in man the will is the magician; when it tends towards evil it is called black, when towards good it is called white; but when it tends towards neither and in place harmonizes both, then it manifests not a

an, sammael is preeminently the poison-god. gthere is more than one sammael, h says the zohar, gand they are not all equal, but this side of the serpent is accursed above all of them. h 28 in man the will is the magician; when it tends towards evil it is called black, when towards good it is called white; but when it tends towards neither and in place harmonizes both, then it manifests not as the magician but as the shekinah, the vital force as harmonizing agent, hermes the messenger of god. the mystery of sex. the problem of sex, being a problem of duality, is closely connected in the qabalah with that of good and evil. it is looked upon as the great cosmological mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make kn

place of exalting him to the super-conscious state he will destroy his conscious state and plunge him into a sub- or infra-conscious state. he will. plunge him into the qliphoth (hell, in which he sees satan robed in the glory of god. y will experience a vision of the devil, the essence of the unbalanced animal nephesh, and he will be turned upside down. such is the diagnosis of a would-be white magician creating (unconsciously) a black-magical world. it is important to enter still deeper into this spiritual devolution. we will suppose that x's predominant characteristic is sentimentality (b, and that it has never been balanced; then the chances are that his symbols will assume a strong b complexion and that in their general form they will become b (a3= a4. y, we will suppose, becomes mag

speak not, therefore, one syllable of it to any mortal whatsoever. i would have the house with necessary furniture taken by the month. for i propose staying not beyond that time and yet perhaps i may. i would above all things have a proper place in a retired situation, where i may have access to fields and sweet air. 13 nor does the great omission halt here. abramelin the magie, a medieval jewish magician, enjoins retirement. in his book the sacred magic we are informed: i resolved to absent myself suddenly, and go away into the hercynian forests, and there remain during the time necessary for this operation, and lead a solitary life. 14 the mad mullah of sudan fame sat in a cave under the nile and repeated to himself the two-andseventy names of allah until allah appeared to him. the qabal

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

h.267p.blavatsky'sisisunveiled(1877).he found this curious book 'helpful as anomniumgatherumof esotericclaimsand pretences, a miscellany of magic and its connections, with the sole exceptionofalchemy,in which1cannotrecallthat h.p.b.everevinced any personal interest'(sly,p.68).nonetheless, although he 'hated its anti-christian bias',isisunveileddid bring him toeliphas levi, the most extraordinary magician of the nineteenth century. eliphas levi, otherwise alphonselouisconstant(1810-75),was among the most charismatic figures in the modern history of occultism. as a young man he had been ordained as a deaconin the roman catholic church butneverproceeded to the priesthood-he had no true vocation, being quite unable to come to terms with the needfor celibacy-and maintained an ambivalent attitu

als, themostextensivestudy-whichprints mostoftherituals-isisrael regardie'scompletegoldendawnsystemofmagic(1984).theinstructional papersofthe second order,knownas'flyingrolls, are printed inastralprojection,magicandalchemyedt by francisking(2nd edition, 1986. 4. florence farr (mrs edward emery (1860-1917) is better-known as an actress, friendofw. b. yeats, and as bernard shaw's'newwoman'than as a magician.butthe goldendawnwas animportantpartofher lifeduringits years of activity and influencedbothherwritingand her social attitudes. in 1912 she left england to teach in ceylon, where she died in 1917. a biography of her,florencefarr,bernardshaw's 'newuioman: by josephine johnson, was published in 1975. 5. percy bullock (b. 1868) was a solicitor and enthusiastic student of alchemy,whomarriedwi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

bottom of the golden dawn barrel hasbeenconscientiously scraped.'fromthe viewpointofthe orthodox historian he is quite correct, for his own work, together with the vast moundofstudies on yeats' involvement with theorderthat has built up steadily as a dismaying consequence, is more than enough to keep the most fastidious scholar happy throughout endless future incarnations. equally, the practising magician may play for years with the rites and ceremonies given, in all their oath-breaking glory, in israel regardie's definitive setofpub255lished rituals.butfor the more cautious, armchair studentof'rejected knowledge, and for the merely curious who wish to see what pictures appear on the pieces still missing from the golden dawn puzzle, there is much that remains to be told.theremay even be th

e frequent visits to the vault, initially to consecrate his magical instruments and later, perhaps, to consecrate talismans, carry out magical evocations or to in255 dulge in automatic writing. as a sound discipleofmathers, yeats saw the need to treat the golden dawn system as a whole and he favoured the system of examinations that ensuredathorough grounding in practical occultism for the newborn magician. indeed, the pamphlet,is theorderof r.r.eta.c.toremainamagicalorder?,3that he issued during his period as imperator ofthegoldendawnisis-urania was designed to combat the groups championed by florencefarrand to defend the useofexaminations prior to entry into the grade oftheoricus adeptus minor. in it yeats sees the golden dawn as a living entity:because a magicalorderdiffers from a societ

m not sorry that i avoided.itwasnotspiritualism and it was not theosophy,butrather the acquisition of powers latent in the human organization, after the alleged fashion of the old gnostics or of some modern fakirs in india, though some, doubtless, would spell fakirs with an"e.'2butthesecretchiefs were not fakers. westcott was a firm believer in occult forces and mathers was a fully fledged ritual magician; it is most unlikely that any member who remained in the golden dawn, and certainlynonewho entered the second order, werenotfully convinced that what they learned there concerned a reality: beyond nature,buta reality nonetheless.theirprogress in occultism and magic depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability an

d the confusion was terrific.therecame a great shattering sound.itseemed that the very earth trembled. but all harris remembered afterwards was that voices rose abouthimin the clamour of terrifiedalarm-'a man of power is among us! a man of god!'thevast sound was repeated-e-the rushing through space as of hugeprojectiles-andhe sank to the floor of the room, unconscious.'theideaofthe.powerful white magician was to be frequently used by later writers, as was the essential explanation, in occult terms,ofwhat had happened. in this casejohnsilence explains that the devil-worshippers were 'a concourseofthe shells of violent men, spiritually-developed but evil men, seeking afterdeath-thedeathofthebody-toprolong their vile and unnatural existence. and had they accomplished their object,you, in turn

ianle fay morgan, the heroine oftheseapriestessand ofmoonmagic,are likely to have been claimed or possessedbyher original, maiya tranchell-hayes. mrs hayes was a member of the stella matutina but was more closely aligned with the mystical than with the magical tradition; yet she appears to have been dion fortune's earliest occult mentor.itis probable, however, that her model for'drtaverner' was a magician in the true sense, for in the preface tothesecretsofdr.taverner(1926)she states:'to"drtaverner" i owe the greatest debt of my life; without"drtaverner" there would have been no "dionfortune'.thispsychic detective was was a medical practitioner with a nursing home near hindhead; in reality it was outside guildford and the doctor's real name wasmoriarty-anapt name, for his flouting of conve

GILBERT THE MAGICAL MASON

ous value to mankind,butyet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult inspiration 'poeta nascitur non fit; but i should add 'magus nascitur non solum fit. no accident of birth alone can make a magician,butintensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree 'some must rule, and some obey. in 1484 died christian rosenkreuz, our great prototype; he wassuch a man; by the dispos

re, of the planetary powers, of the zodiacal stars, and especially of the four elemental states. they peopled all our woods and waters, our air, and all fire with controlling beings, each under separate personal rule. these they do not worship, but consider them as capable of being propitiated by learned men, and the inferiors among them as being subject under certain conditions to mastery by the magician. hence has arisen the system of practical occult working, which has been the aim of so many students who have sacrificed the ordinary pleasures of the world to the aim of wonder working, and to the hope of attaining intercourse with such superhuman beings for enlight255 enment and knowledge with power. the rosicrucians also refer to the evil spiritual angels who tempt man to sin, as their

t it was a custom, at the consecration of a bishop, to consult by casting lots as to the success or coming fate of the episcopate of the newly ordained prelate. albertus magnus was a bishop of ratisbon from 1230 to 1280, who had a great reputation as an enchanter; he taught210themagical masonroger bacon who flourished from 1250 to 1294, and was notable for his scientific researches, and also as a magician, diviner and alchymist.theso-called 'angelic doctor, thomas aquinas, 1226255 1274, was also his pupil, who became famous as a defender of the mendicant orders of the catholic church, and the author ofsummatheologuewhich is the doctrinal standard of catholic255 ism. trithemius, abbot of the benedictine monastery of span255 heim, practised magic and divination; he was the confidant of henri

rithemius, abbot of the benedictine monastery of span255 heim, practised magic and divination; he was the confidant of henricus cornelius agrippa of nettesheim, who was perhaps the most renowned of all authors upon the occult sciences, alchemy, and magic: he flourished 1510-1535: he gives from michael scotus (1230)a description of twelve modes of augury. this latter was a scotch mathematician and magician and astrologer to the emperor frederic ii. johannes reuchlin, author ofthe mirific word of god,and pic de mirandola, the teachers of erasmus, the famous scholar who died in 1556, the very notable martin luther, the reformer who died 1546, and melanethon, were occultists and believed in the kabalistic magical learning taught by the hebrew rabbis. in england the practice of casting lots, th

nd coins; of the ten numerals; of kings, queens, and knaves; and of a fourth court card, a knight or man mounted on horseback. the knave was also at times considered as a female, and the four have also been called, cavalier, king, prince, queen and princess. in addition to these the pack includes 22 picture cards of varied meanings, called tarot trumps; among these were the emperor, the pope, the magician, the devil, the lovers, and the lightning-struck tower. the whole pack thus consisted of 78 cards. these cards are even today used by persons who have studied medieval occult science, and many such students are convinced that some magical power does reside in these symbols when used by those who have passed through a special course of astrological and kabalistic study. the french author

GILBERT THE SORCERER AND HIS APPRENTICE

were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant or pope. gli amanti l' amoureuxthelovers. il carro le chariot..thechariot. lagiustizialajustice..justice..l'eremita l'ermitethehermit. rota di fortunalarouedefortune..thewheel of fortune. la forza..laforce..strength, fortitu

he ace of pentacles represents eternal synthesis, the great whole of the visible universe, the realisation of counterbalanced power.the22 trumps are the hieroglyphic symbols of the occult meanings of the 22 letters of the hebrew alphabet. they are numbered from 0 to 21 inclusive (see table opposite. i will now describe carefully the symbolism of each of these hieroglyphical keys.\1.the juggler or magician.before a table covered with the appliances of his art stands the figure of a juggler, one hand upraised holding a wand (in some packs, a cup, the other pointing downwards. he wears a cap of maintenance like that of the kings, whose wide brim forms a sort of aureole round his head. his body and arms form the shape of the hebrew letter aleph, to which this card corresponds. he symboliseswil

independent of other combinations. furthermore, for any cards to be scored they mustbeshown to the adversaryatthetime of scoring; this rule holds good in all cases. the non-dealer scores and leads first.ifthree play, the player on the dealer's left hand begins. seven cards bear the distinguishing title of tarot trumps; they are. the universe, 21; the mat,267 or foolish man, 0;thepagad,juggler, or magician, 1; the king of sceptres; the kingofcups; the king of swords; and the king of pentacles. if the player has any two of these tarot trumps, he can ask his opponent for a third; if the latter cannot reply by showing a third tarot trump, the former canscore.5 points; but if he has the third it must be given up to the asker, who then does not score,butgives him some card of small value in exch

the history of witchcraft rituals and invocations, butitwould bring us no nearer to understanding the witch.itwould remain a curious study in folk- lore. the one outstanding and relevant fact is that the rituals, mutilated and corrupt as they are, yet work, or at least the practitioners believe they do. and so we practically arrive at this. a man or woman- but more often a woman- who is a natural magician, is led to try some simple experiments, and succeeding by means of a power which probably is latent in all of us, is moved to go on, loving the excitement, and loving the success and the power till the excitement grows like dram drinking. and we have to admit on the evidence that there must be some power in the rituals themselves. they not merely inflame the imagination of the practitione

GILBERT R A THE MASONIC CAREER OF A

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, went further and claimed that w

GLOBAL FREEMASONRY

ou with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white to those who looked. the ruling circle of pharaoh's people said "this is certainly a skilled magician who desires to expel you from your land, so what do you recommend" they said "detain him and his brother and send out marshals to the cities, to bring you all the skilled magicians (qur'an, 7: 104-112) it should be noticed that mention here is made of a council that advises pharaoh, that incites him against moses, and recommends to him certain methods. if we look at the records of egyptia

id (qur'an, 2: 102) masons have adopted this corrupt idea mistakenly attributed to the prophet solomon, regarding him as a representative of the pagan beliefs of ancient egypt. for this reason, they afford him an important place in their doctrines. in his book the occult conspiracy, the american historian michael howard says that, since the middle ages, solomon (god forbid) has been regarded as a magician and as one who introduced some pagan ideas into judaism.70 howard explains that the masons regard the temple of solomon as a "pagan temple" and as important for this reason.71 this false image fabricated against the prophet solomon, who was a devout and obedient servant of god, shows the true origins of masonry. the double column an indispensable part of the d cor of a masonic lodge is th

GNOSTIC CATECHISM

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, went further and claimed that w

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

f pisces are returning in the form of aquarius, jesus has re-appeared in the heraldic cycle in the sense that the christ or solar logos is undergoing transformation. these are intriguing religious interpretations of a very occult event. occult perceptions of the change aliester crowley is not an easy man to write about. he is worshipped by some and reviled by others, he is seen as either a master magician or an evil genius, a con man or a god. for the gnostic he is none of these things, he is just a man- nothing more, nothing less. the soul that inhabited the body of edward alexander crowley when he came to earth on the 12th october 1875 had spent many centuries preparing. by throwing off the restraints of convention, morality and orthodoxy it opened up to the dimensions beyond the physica

GOETIA LUCIFERIAN

lf separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self control; it is our influence of who we are and what we will become. do not fear forces outside the self, your greatest enemy is within. any magician who is able to summon any spirits in the goetia should be prepared to face that which they call or else suffer the consequences. the modern magician understands that no work may be successf

ng the malicious workings of sorcery. a modern or should i say realistic perception is 9 that black magick is the arte of ensorcelling the self, building and isolating the psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in

ackened tower of self. this allows us to not only understand our feelings and perceptions, but the possibilities of becoming something better. the goetia as it is a tool of darkness; it is also a tool of strengthening the self one of fiery light. one must observe the nature of goetic spirits, which generally may be harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly

inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (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 i

lf, that by magick you become god-like, welcome to the awakening and become! 17 an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the name azal ucel is a sigillic word manipulation of two words, azazel and lucifer. as this is the initiator and god form of the path of sorcery, lucifer is the illuminator of the soul, the one who allows the magician to bask in the light of self and view ones own reflection in the emerald crown, the very lucifer-stone which fell to earth and remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as o

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ore positive note, those who think of themselves as being "numb" will be glad to know that over a long period of performing the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the

are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pe

ircle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura o

s though the whole being were gently but thoroughly purged, and that every impure and unclean element had been dispersed and annihilated. just as a plunge into a cool running stream on a hot midsummer day leaves one blessed with the sense of refreshment and purification, so also should be this ritual. the rationale of its action depends on the purification of the constituents of the nature of the magician. every molecule, every cell astral, mental and physical is concerned, inasmuch as the basis of each principle is grounded in centers of energy and spiritual force. these microscopic points or monads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter its

GOLDEN DAWN RITUALS SADD

l note that the assignment of the planets to the sephirotic cross is quite different. thou shall also note that the system employed is constant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the

GOLDEN DAWN RITUALS SAPPENDA

, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. hrwbg p tower f- w h x star k tristitia h w q

GOLDEN DAWN RITUALS Z2

ith his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the place

he name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired 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 s

pear, stating for what purpose the spirit is evoked: what is desired 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 an

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 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 sym

let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

l bearded figures, apparently caucasians. pacal s tomb was at least a thousand years younger than any of the la venta treasures. nevertheless, a tiny jade statuette was found lying close to the skeleton inside the sarcophagus, and it appeared to be much older than the other grave-goods also placed there. it depicted an elderly caucasian, dressed in long robes, with a goatee beard.8 pyramid of the magician uxmal, yucatan on a stormy afternoon, 700 kilometres north of palenque, i began to climb the steps of yet another pyramid. it was a steep building, oval rather than square in plan, 240 feet long at the base and 120 feet wide. it was, moreover, very high, rising 120 feet above the surrounding plain. since time out of mind this edifice, which did look like the castle of a necromancer, had b

rmy afternoon, 700 kilometres north of palenque, i began to climb the steps of yet another pyramid. it was a steep building, oval rather than square in plan, 240 feet long at the base and 120 feet wide. it was, moreover, very high, rising 120 feet above the surrounding plain. since time out of mind this edifice, which did look like the castle of a necromancer, had been known as the pyramid of the magician and also as the house of the dwarf. these names were derived from a maya legend which asserted that a dwarf with supernatural powers had raised 6 the atlas of mysterious places, p. 70. 7 time among the maya, p. 298. 8 fair gods and stone faces, pp. 95-6. graham hancock fingerprints of the gods 155 the entire building in just one night.9 the steps, as i climbed them, seemed more and more p

ard, flatten myself against the side of the pyramid, and cling on for dear life. instead i looked up at the angry, overcast sky above me. flocks of birds circled, screeching wildly as though seeking refuge from some impending disaster, and the thick mass of low-lying cloud that had blotted out the sun a few hours earlier was now so agitated by high winds that it seemed to boil. the pyramid of the magician was by no means unique in being associated with the supernatural powers of dwarves, whose architectural and masonry skills were widely renowned in central america. construction work was easy for them, asserted one typical maya legend, all they had to do was whistle and heavy rocks would move into place. 10 a very similar tradition, as the reader may recall, claimed that the gigantic stone

very likely. equally worthy of consideration was the possibility that common recollections of an ancient building technology could have been preserved in stories such as these, a technology capable of lifting huge blocks of stone off the ground with miraculous ease. could it be relevant that memories of almost identical miracles were preserved in ancient egypt? there, in one typical tradition, a magician was said to have raised into the air a huge vault of stone 200 cubits long and 50 cubits broad ?12 9 mexico: rough guide, harrap-columbus, london, 1989, p. 354. 10 the mythology of mexico and central america, p. 8. maya history and religion, p. 340. 11 see chapter ten. 12 e. a. wallis budge, osiris and the egyptian resurrection, the medici society ltd, 1911, volume ii, p. 180. graham hanc

. 11 see chapter ten. 12 e. a. wallis budge, osiris and the egyptian resurrection, the medici society ltd, 1911, volume ii, p. 180. graham hancock fingerprints of the gods 156 uxmal. the sides of the stairway i was climbing were richly decorated with what the nineteenth-century american explorer john lloyd stephens described as a species of sculptured mosaic .13 oddly, although the pyramid of the magician had been built long centuries before the conquest, the symbol most frequently featured in these mosaics was a close approximation of the christian cross. indeed there were two distinct kinds of christian crosses: one the wide-pawed croix-patte favoured by the knights templar and other crusading orders in the twelfth and thirteenth centuries; the other the x-shaped saint andrew s cross. af

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled by many as a black magician, he was a late victorian english gentleman to the end of his life. a man intoxicated with god, to borrow one of his biographers terms, crowley was neither a satanist nor black magician. he died in poverty in 1947. under his deathbed was found a considerable sum of money belonging to the ordo templi orientis (oto, which he had declined to spend, even on medicines that might have saved his

sometimes their only insignia, while my own research showed startling parallels to certain black magick rituals in medieval times which provoked visitations by what was often called the man in black- widely understood to be the devil himself. even barker noted that albert k. bender s experiments were more like a magical conjuration than an attempt at extraterrestrial communication. any initiated magician reading bender s accounts would recognize the elements of magical conjuration immediately. maybe, i mused, we were dealing more with magick than with martians. the black lodge mathers, of course, carried on; but he had fallen. the secret chiefs cast him off; he fell into deplorable abjection, even his scholarship deserted him. he published nothing new and lived in sodden intoxication till

f initiates throughout history, recorded in ciphers and myths, and passed on through ritual. the black lodge may be defined as the organized institution guided by valis for the purpose of holding back human evolution and keeping a slave mentality in place. its human leaders are the black brothers who are not to be mistaken for mere black magicians. indeed, aleister crowley observed that the black magician or sorcerer is hardly even a distant cousin of the black brother. the difference between a sneakthief and a hitler is not too bad an analogy. the black brothers are highly advanced adepts of the art who have simply, as the popular phrase goes, been seduced by the dark side of the force. at certain times and places in history- for example, medieval tibet or, in more modern times, nazi germ

er) and other manifestations of the black lodge in the pre-nazi secret cipher of the ufonauts 61 and nazi era has yet to be told, though pauwels and bergier take an informal stab at it in the morning of the magicians. rudolph hess, the last known member of the thule group, told jack fishman (the seven men of spandau) that thule leader and occult initiate general karl haushofer (1869-1946) was the magician, the secret master. of nazi germany. hess believed in the cause to the end of his life. the last prisoner at spandau, hess died at the significant age of 93, proclaiming his loyalty to the thule ideal to the very end. the period, in the middle 1930s, in which these groups attained their greatest, ruinous power over the german state coincides closely with the reports of ghost rockets over

well. we can see the marks of their presence in so-called right-handed eastern circles that have gained a certain currency among westerners, and which peddle a useless baggage of new age platitudes. the traditions do survive here and there in the east; a friend of mine for 10 years a high high official of the international society for krishna consciousness in india was seduced by a black tantric magician, and wound up leaving a life of celibacy as a hari krishna for the lurid existence of a madame in an upscale american house of prostitution. i leave it to my readers to decide whether she was seduced from the great brotherhood to the black lodge, or vice versa. certainly, prior to the destruction of the tibetan black lodges, the german ss 62 allen h. greenfield under thule and vril influe

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

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 atlanteans thousands of years ago. the enochian alphabet w

well as to distinguish his more specific system from magic in general. crowley defined magick as "the science and art of causing change to occur in conformity with will" this extremely broad definition is exactly the meaning intended throughout this manual. magic is both a science and an art. like music, only so much can be communicated in words. its study demands practice. you will not become a magician simply by reading this or any other book you must put what you read hito practical application. enochian magick is a very special category of magick. after learning of the watchtowers and aethyrs, for example, you must then experience them. crowley's magick is also associated in various degrees with a sexual element, which fact alone usually distinguishes it from most other magical system

untered in the enochian system are decidedly sexual in nature. these forces constitute an essential difference between the more general enochian magic and the more specific enochian magick. 6 how to use this manual 'there are only two operations poss ble in the universe, anaiysis and synthesis. to divide, and to unite. salve et coagula' said the alchemists" aleister crowley, thebook of thoth this magician's manual is intended for use by a wide audience, ranging from beginners in enochian magick to experienced magicians. it is impossible to present a fully structured, progressive program of magical development that will be satisfactorily suitable for everyone. some readers will be more attracted to the watchtowers, others to the aethyrs. some will advance rapidly and effortlessly in certain

ers, others to the aethyrs. some will advance rapidly and effortlessly in certain areas while others may require more time in those areas before begg ready to advance. for this reason, this manual has been especially designed to present all of the basic theoretical material together with guidelines for practical exercises that would be required for the beginner, the intermediate, and the advanced magician. you, the reader and practicing magician, must familiarize yourself with all of the information contained in this manual and then select those sections that especially appeal to you to work on. the only exception to this rule is the aethyrs which should always be approached in serial order from tex, the lowest, to lil, the highest. it is suggested that you begin your practice of enochian

is designed for use by beginners. the ritual of iao invokes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical op

GREY W G CONDENSATION OF KABBALAH

ercy- severity mercy- beauty mercy- victory severity- beauty severity- glory beauty- victory beauty- glory beauty- foundation victory- glory victory- foundation victory- kingdom glory- foundation glory- kingdom foundation- kingdom hierophant hermit star judgment emperor temperance death hanged man justice strength empress blasted tower devil lovers chariot sun wheel of fortune priestess the world magician the fool moon kabbalists were not content to drift towards divinity like most of mankind. they wanted an organised and arranged scheme of doing so, and moreover a scheme of which they were intentionally aware.whatever god may have planned for them, they wanted not only to know about it, but to participate in its calculations and co-operate in the action. 13 the mental manoeuvres of the ka

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical w

eave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this warning could be spiritual disaster, ruin, obsession, or even psychosis. psychology and evocation one may best understand the function of magical evocation within rosicrucian magic from a psychological perspective. modern psychology offers the magician important insight into processes known to theurgists for thousands of years. the notion of the unconscious, an aspect of the psyche lying beneath the threshold of conscious awareness, provides new insight into the nature of the entities previously understood as demons. israel regardie suggested that "the term 'complex' has achieved a fairly wide notoriety during the last quarter century s

freud and jung. it means an aggregation or group of ideas in the mind with a strong emotional charge, capable of affecting conscious thought and behavior."7 living in the dark realm beyond the light of consciousness, the complexes enjoy a sort of semiautonomy within the psyche. whether the magical forces, angels, and demons exist objectively or rather merely subjectively within the psyche of the magician is an epistemological question that goes beyond the scope of the present discussion. for practical purposes, it is quite useful to consider the forces at 7 israel regardie, the art and meaning of magic (toddington: helios, 1964, p. 32. 4 times as though they were objective and in other instances to treat them as though they were purely subjective psychic contents of the magician. this is

em as though they were purely subjective psychic contents of the magician. this is not dissimilar to the scientific understanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconsciou

li in the environment, and independently of our will and awareness. it is the task of the major adept to grow in awareness of, to make conscious, and to master these forces. from this perspective, magical evocation bears a certain resemblance to the process of psychotherapy, since it involves the bringing of unconscious contents to light. by evoking the averse forces into the triangle of art, the magician brings them into the light of consciousness, virtually comes to see them, and attempts learn about their nature, function, and mode of operation in the process. before the evocation, this had remained completely unconscious or, so to speak, in the darkness. with time, the adept learns to quickly recognize these forces whenever they manifest in his or her day-to-day life and to direct thei

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

he other ungeheuer. at the same time the origin of all conjuring must be traced directly to the most sacred callings, which contained in themselves all the wisdom of heathendom, viz. religious worship and the art of song. sacrificing and singing came to mean conjuring; the priest and the poet, confidants of the gods and participants of divine inspiration, stand next-door to the fortune-teller and magician (see suppl. it is so with all nations, and was so with our ancestors: by the side of divine worship, practices of dark sorcery, by way of exception, not of contrast. the ancient germans knew magic and magicians; on this foundation first do all the later fancies rest. and the belief was necessarily strengthened and complicated when, upon the introduction of christianity, all heathen 1 i he

iut. 2, 202. equivalent at first to witega and vitki were the on. sjmmad'r, spdhona, spcidis (pp. 94. 402: but from signifying the gift of wisdom and prediction as it resides in priest and poet^ they gradually declined into the sense of noxious wizard and witch. even snorri's for-spar and fiol-tiunnigr (p. 1031 n) had already acquired the bad secondary sense. fiolkunnigr (multiscius) came to mean magician, and jidl-kunndtta fiollcyngi, and even the simple kyngi= kunnugi) sorcery. this k ^ngi was learnt as a profession' rognvaldr nam fidlkyngi' har. harf. saga cap. 36. walther 116, 29 says of a lady wondrous fair' daz si iht anders kilnne (that she was up to other tricks, knew too much, daz soil man iibergeben (you are not to imagine^ hans sachs calls an old sorceress by turns^ die alt unhu

fession' rognvaldr nam fidlkyngi' har. harf. saga cap. 36. walther 116, 29 says of a lady wondrous fair' daz si iht anders kilnne (that she was up to other tricks, knew too much, daz soil man iibergeben (you are not to imagine^ hans sachs calls an old sorceress by turns^ die alt unhuld' and' die weise frau' iv. 3, 32-3 (see suppl' vegius in the lex burg. 16, 3 and ohg. 1, 8 has been taken to mean magician; but, as the rubric' viator' in the last passage shews, it is one who fetches and carries, index, delator' of hke meaning are: xceiser manv, u-eise frau, kluge frau; on. visiudamadr, sage, natural philosopher, fornald. sog. 1, 5; serv. vietcht peritus, vietchtats -titsa veneficus -ca; pol. wieszczka sorceress, fortune-teller, wieszczyka night-hag, lamia; sloven, vezha witch. 3 analogous i

c' viator' in the last passage shews, it is one who fetches and carries, index, delator' of hke meaning are: xceiser manv, u-eise frau, kluge frau; on. visiudamadr, sage, natural philosopher, fornald. sog. 1, 5; serv. vietcht peritus, vietchtats -titsa veneficus -ca; pol. wieszczka sorceress, fortune-teller, wieszczyka night-hag, lamia; sloven, vezha witch. 3 analogous is the 0. fr. devin, divin, magician, diviner. witega. spa. galdor. 1035 inasmuch as spying is foreseeing and seeing, there is another word for conjuring that i can connect with it. without any bodily contact, things may be acted upon by mere looking, by the evil eye: this in our older speech was called entsehen (p. 461. but as the vates, beside seeing and knowing, has also to smg the mystic strain and speak the spell, there

g magic already in the edda' seid' hon kunni' said of a vala or volva, ssem. 4; sei&herendr 118^ are magicians, who stand on a par with vcilur and vitkar; and the word becomes commoner in the sagas. if we might spell it sey&r (as one poem has it in fornald. sog. 2, 130, we should get both an easy derivation from sioisa to seethe, and another point of contact with goth. sau]>s, p. 40. sei&mac^r is magician, sei&kona, seycfkonct a wise woman, one that skills to seethe and cook magic remedies^ meanwhile seisr occurs clearly as a vowel-change from sicfa, yngl. saga cap. 16-7, loki reproaches osinn with having practised sorcery ?ik sisa koso^ ssem. 63% and i have never seen siosa put for it; so the two words, even if cogaate, must remain apart, or find their justification in an exceptional shif

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e (p. 285. in kilian 693 it is a fahrendes weib; in celtic legend it is stirred up by fays, 1 orithyia carried off by boreas (ov. met. 6, 710^ could with perfect justice be named windesbrut by albreclit. 2 two pol. tales in woycicki 1, 81 and 89: when the whirlwind (vikher) sweeps up the loose sand, it is the evil spirit dancing; throw a sharp new knife into the middle of it, and you wound him. a magician plunged such a knife into his threshold, and condemned his man, with whom he was angry, for seven years to ride round the world on the swift stormwind. then the whirlwind lifted the man, who was making haycocks in a meadow, and bore him away into the air. this knifethrowing is also known to germ, superstition everywhere (i, 554. wind s bride. 633 and the irish name for it is sigh gaoite (

GRIMOIRE OF TURIEL

s of thy angels, o lord, i with i put on the garments of righteousness, that this which i desire i may bring to perfection through the most holy adonay, whose kingdom endureth for ever and ever. amen. this on the ather side the lamen the secret grimoire prayer holy, holy lord god, from whom all holy desires do proceed, i beg thou wilt be merciful unto me at this time, granting i may become a true magician and contemplate of thy wondrous works at alt times, in the name of the father and of the son. therefore in al! my doings and at all times i will call upon thy most holy name, o lord, for thy help and assistance. i beseech thee, o lord, that thou wilt purge me and wash me iii the blood of our saviour, from al! my sins and frailties, and that thou wilt henceforward vouchsafe to keep and def

HAMIL THE ROSICRUCIAN SEER

from a seat.thedescription was exactlytrue in every respect, the peculiar position of the hand was caused by an almost continual head-ache, and that of the foot by a stiff knee caused by a fall from a horse in hunting. i am assured, continues mr lane, that on this occasion, the boy described accurately each person and thing thatwas-calledfor, and i might add several other cases in which the same magician has excited astonishment in the sober minds of englishmen of my acquaintance. mr lane candidly confesses that there is a mystery in the matter to which he cannot discover any clue. how then are such phenomena, so perfectly coincident with the higher order of mesmeric clairvoyance as developed by alexis didier, and by mr hands's patient, as recorded in no. xxv. ofthezoist?drcollyer would c

a gentleman intimately acquainted with the language, people, and country, and less liable to be deceived than a passing traveller, found himself completely puzzled on many occasions by the results of the magic mirror experiment. having once, for example, private reasons for believing that some one of his servants had stolen various articles of property; mr salt sent for a celebrated mugh -reb -ee magician, with the viewofintimidating the suspected person, and causing him voluntarily to confess if he were really guilty: the magician came, and at once declared that he would cause the exact image of theguiltyperson to appear tocontributionsto the zoist193three reverences towards the window, waved his wand nine times, sangoutsomething beyond their interpretation, and at length called out "boy

and the arab boy made answer and said "i perceive a tall grey-haired frank, with a black-silk petticoat, walking in a garden with a book in hishand,-heis reading in the book; his eyes are bright and gleaming, his teeth are white; he is the happiest looking frank i ever beheld" major felix now named a brother of his, who is in the cavalry of the east india company, in the presidency of madras; the magician signed, and the boy again answered,"isee a red-haired frank, with a short red jacket and white trousers; he is standing by the sea-shore, and behind him there is a black man in a turban holding a beautiful horse richly caparisoned""godin heavenl" cried major felix "nay" the boy resumed "this is an old frank; he has turned round while you are speaking, and by allah he has but one arm" majo

hey did so; and after walking about for half an hour, selected an arab boy, not apparently above eight, whom they found playing at marbles; they bribed him with a few halfpence, and took him with them to the studio of the african roger bacon; the child was much frightened at the smoke, and the smell, and the chatter, but by and by he sucked his sugar candy, and recovered his tranquillity; and the magician made him seat himself under a window,theonlyonethat had notbeendarkened,and poured out a table-spoonful ofsomeblackliquidinto theboy'srighthand,and bade him hold the hand steady, and keep his eye fixed upon the surface of the liquid("here" the doctor says, as with the magic mirrors of old "is the medium used to embody the idea, which has been conveyed by the operator to persons in corresp

the person in correspondence) and then resuming his old station by the brazier, sung out for several minutes on end "what do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen-iseethree-iseefour255five-six-isee seven horsemen, and the seventh is a sultan""hashe a flag" cried the magician."hehas three" answered the boy''tiswell" says the other "now halt" and with that he laid the stick right across the fire, and standing up, addressed the travellers in these words "name your name; be it of those that are upon the earth, or of those that are beneath it; be it frank, moor, turk, or indian, prince or beggar, living and breathing, or solved into the dust of adam, three thousan

HANDBOOK OF EGYPTIAN MYTHOLOGY

popular religion heka, the egyptian term usually translated as magic, was one of the forces used by the creator to make the world. humans were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality. healing spells often identify the doctor-magician with a deity skilled in the use of heka, such as isis or thoth; the patient with a deity who suffered in myth, such as horus the child (see deities, themes, and concepts; and the disease or problem with a hostile supernatural force. these identifications were sometimes extended into a narrative of the misfortune that befell the deity and its ultimate resolution. a complex story about the

ations were sometimes extended into a narrative of the misfortune that befell the deity and its ultimate resolution. a complex story about the poisoning of the sun god, known 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

re it acts as a kind of initiation rite.106 in the demotic story, the scenario of the traditional underworld books is fictionalized into a personal journey. some of the horrors setna sees, such as souls tormented by tasks they can never complete, seem to be based on greek visions of the afterlife. in the third story, setna s son sa-osiris( son of osiris) turns out to be a reincarnation of a great magician of the past, a concept that may be more greek than egyptian. a battle against malevolent nubian sorcerers reflects contemporary fears of the powerful nubian kingdom to the south, which the romans never succeeded in conquering. a number of magical papyri of the roman period have survived, mainly from thebes. most of their spells are in greek, but four papyri of the third century ce contain

confuse historical and mythical characters. 105. for a summary of this important text, see r. jasnow and k. t. zauzich, a book of thoth? in eyre, proceedings of the seventh international congress of egyptologists, 607 618. it has no connection with aleister crowley s the book of thoth, which is about tarot cards. introduction 55 106. such magical initiation rites are described in how to become a magician: the rites of initiation, in f. graf, magic in the ancient world (cambridge, ma, and london, 1997, 89 117. for translations of the setna stories, see setna cycle in appendix: primary sources. 107. one of the four papyri also contains the most complete version of the demotic eye of the sun myth. the largest collection of spells is in the london-leiden magical papyrus. see j. h. johnson, in

when this happens, there will no longer be a division between life and death, and everything on earth will go through a period of catastrophic change. in book of the dead spell 175, atum declares that after millions of years he will destroy everything that he has made and the land will return into the deep, into the flood, as it was before (creation. a spell in the harris magical papyrus has the magician claim that he can, like the creator, cause the earth to go down into the primeval waters and the south to become north. this strain of thought seems to be reflected in the roman period hermetic text known as the asclepius. in this dialogue, hermes trismegistus warns that in the old age of the world the gods will go back to heaven, egypt will be deserted, and all the people will die. 47 re

HEKAS

there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meaning 'those who bewitch. these e

HELENA BLAVATSKY NIGHTMARE TALES

fashioned way. the child had never left the estate, and few outside the family knew of his existence. about the middle of july, a tall hungarian traveller, preceded by a great reputation for eccentricity, wealthand mysterious powers, arrived at the town of p- from the north, where, it was said, he had resided formany years. he settled in the little town, in company with a shaman or south siberian magician, on whom hewas said to make mesmeric experiments. he gave dinners and parties, and invariably exhibited his shaman,of whom he felt very proud, for the amusement of his guests. one day the notables of p- made anunexpected invasion of the domains of nicolas izvertzoff, and requested the loan of his cave for an eveningentertainment. nicolas consented with great reluctance, and only after sti

hm with the chant. a cold wind came wheezing from the dark corridorsbeyond the water, leaving a plaintive echo in its trail. then a sort of nebulous vapour, seeming to ooze fromthe rocky ground and walls, gathered about the shaman and the boy. around the latter the aura was silveryand transparent, but the cloud which enveloped the former was red and sinister. approaching nearer to theplatform the magician beat a louder roll upon the drum, and this time the echo caught it up with terrificeffect! it reverberated near and far in incessant peals; one wail followed another louder and louder, until thethundering roar seemed the chorus of a thousand demon voices rising from the fathomless depths of the lake.the water itself, whose surface, illuminated by many lights, had previously been smooth as

l notes of unselfish love will issue forth fromthy violin. perchance, with a last caressing touch of its chords, thou wilt remember that theyonce formed a portion of thine old teacher, who now embraces and blesses thee for the lasttime. samuel. two burning tears sparkled in the eyes of franz, but they dried up instantly. under the fiery rush ofpassionate hope and pride, the two orbs of the future magician-artist, riveted to the ghastly face of the deadman, shone like the eyes of a demon. our pen refuses to describe that which took place on that day, after the legal inquiry was over. as anothernote, written with a view of satisfying the authorities, had been prudently provided by the loving care of theold teacher, the verdict was "suicide from causes unknown; after this the coroner and the

melodiously, like a dying child. the large blue eye of the artist, fixed with a satanic expressionupon the sounding-board, seemed to summon forth orpheus himself from the infernal regions, rather thanthe musical notes supposed to be generated in the depths of the violin. sounds seemed to transformthemselves into objective shapes, thickly and precipitately gathering as at the evocation of a mighty magician,and to be whirling around him, like a host of fantastic, infernal figures, dancing the witches" goat dance" inthe empty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussion of unearthly vibrations, seemed to form pictures of shameless orgies, of thevoluptuous hymens of a real witches' sabbat. a collective hallucination took

HELENA BLAVATSKY THE KEY TO THEOSOPHY

he esoteric, the blind from the conscious magic -ooo- the difference between theosophy and occultism q. you speak of theosophy and occultism; are they identical? a. by no means. a man may be a very good theosophist indeed, whether in or outside of the society, without being in any way an occultist. but no one can be a true occultist without being a real theosophist; otherwise he is simply a black magician, whether conscious or unconscious. q. what do you mean? a. i have said already that a true theosophist must put in practice the loftiest moral ideal, must strive to realize his unity with the whole of humanity, and work ceaselessly for others. now, if an occultist does not do all this, he must act selfishly for his own personal benefit; and if he has acquired more practical power than oth

the fourth as "hamlet" or "king lear" and so on, until he has run through the whole cycle of incarnations. the ego begins his life-pilgrimage as a sprite, an "ariel" or a "puck; he plays the part of a super, is a soldier, a servant, one of the chorus; rises then to "speaking parts" plays leading roles, interspersed with insignificant parts, till he finally retires from the stage as "prospero" the magician. q. i understand. you say, then, that this true ego cannot return to earth after death. but surely the actor is at liberty, if he has preserved the sense of his individuality, to return if he likes to the scene of his former actions? a. we say not, simply because such a return to earth would be incompatible with any state of unalloyed bliss after death, as i am prepared to prove. we say t

whom it is transmitted and by whom it is received. we have only to beware of black magic. q. but what do you really mean by "black magic? a. simply abuse of psychic powers, or of any secret of nature; the fact of applying to selfish and sinful ends the powers of occultism. a hypnotist, who, taking advantage of his powers of "suggestion" forces a subject to steal or murder, would be called a black magician by us. the famous "rejuvenating system" of dr. brown-sequard, of paris, through a loathsome animal injection into human blood-a discovery all the medical papers of europe are now discussing-if true, is unconscious black magic. q. but this is medieval belief in witchcraft and sorcery! even law itself has ceased to believe in such things? a. so much the worse for law, as it has been led, th

c into disrepute and ridicule faith (in one's own self) is an essential element in magic, and existed long before other ideas which presume its preexistence. it is said that it takes a wise man to make a fool; and a man's idea must be exalted almost to madness, i.e, his brain susceptibilities must be increased far beyond the low miserable status of modern civilization, before he can become a true magician, for a pursuit of this science implies a certain amount of isolation and an abnegation of self. a very great isolation certainly, the achievement of which constitutes a wonderful phenomenon, a miracle in itself. withal, magic is not something supernatural. as explained by iamblichus, they, through the sacerdotal theurgy, announce that they are able to ascend to more elevated and universal

HINE PHIL ASPECTS OF EVOCATION

have bizarre names, even more bizarre appearances, yet their powers are directly functional and useful. for example, raum appears as a blackbird, and can create love, reconcile enemies, or destroy cities and reputations. the standard approach to summoning these spirits is to use the time-honoured magical ritual, wherein the entities are called forth into a triangle, and ceremonially bound to the magician.s will. however, there is also another possibility, which is simply that of summoning a spirit when you find yourself in an appropriate situation. the following example illustrates this process. all of us, at one time or another, suffer from being stuck in traffic, from freeway jams to slow-moving queues of people. wouldn.t it be nice to be able to whistle up the assistance of a spirit wh

ly terrestrial phenomena, earth mysteries research is continuing 29 to document evidence to support and further edify deveraux.s ideas. reading accounts of earth light sightings and their relationship to specific regions and underground activity is for me, very reminiscent of lovecraft.s accounts of the activities associated with the great old ones. what is perhaps also significant for the modern magician is that very often, stone circles and other sacred sites are situated in regions where geological faulting takes place. deveraux proposes that the sites perhaps served to amplify and focus the natural occurrence of light phenomena. there is a wealth of folklore worldwide which could be related to the appearance of earth lights, from will .o. the wisps to faeries, ghosts, and more recently

what only remains is to go forth and evoke! postscript .from the ancient hills i come. this essay is largely the result of reading other people.s research and shaping it together with my own ideas. one event last year however, served to elevate the field of earth mysteries from a minor interest to a subject that i am increasingly drawn to. on the night in question, i was with my boyfriend (also a magician, and he returned from the toilet and informed me that there was an .entity. lurking in the stairwell that leads to my flat. this was unusual, but not sufficiently unusual to cause undue concern and so picking up my thunderbolt, i went out to see what was what. in the stairwell, we both agreed on seeing a black, amorphous shape. since my friend had first noticed this, i asked him if he wou

HINE P OVEN READY CHAOS

nt and analysis, emphasised practice at what techniques you re experimenting with until you get the results that you desire. learning to do magick requires that you develop a set of skills and abilities and if you re going to get involved in all this weird stuff, why not do it to the best of your ability? 4. deconditioning. the chaos paradigm proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh of beliefs, attitudes and fictions about self, society, and the world. our ego is a fiction of stable self-hood which maintains itself by perpetuating the distinctions of what i am/what i am not, what i like/what i don t like, beliefs about ones politics, religion, gender preference, degree of free will, race, subculture etc all help main

k is generally conceptualised changes as general paradigm shifts in thinking occurr. until fairly recently 20 phil hine (in a broad historical sense, practitioners of magick subscribed to the spirit model of magick, which basically states that the otherworlds are real, and are inhabited by various pantheons of of discrete entities- elementals, demons, angels, goddesses, gods, etc. the task of the magician or shaman is to develop (or inherit) a route map of the otherworld- to know the short-cuts, and make a few friends (or contact relatives) over there. having done this, they have to interact with these spirits in a given way, to get them to execute your will. so clergymen pray, shamans stuff sacred mushrooms into their orifices in order to meet their ancestors, whilst demonologists threate

the current up-and-coming paradigm is the cybernetic model, as we swing into being an information-based culture. this model says that the universe, despite appearences, is stochastic in nature. magick is a set of techniques for rousing a neurological storm in the brain which brings about microscopic fluctuations in the universe, which lead eventually to macroscopic changes- in accordance with the magician s intent. see chaos science, the butterfly effect, and all that. another manifestation of the cybernetic model coming to the fore is the new age assertion that crystals work just like computer chips. there are signs that the cybernetic model dovetails back into the spirit model, and in chaos servitors: a user guide, you will find a reasonably coherent argument to support the idea that loc

to stop for you now, but you stick your thumb out anyway. what the hell, eh? five minutes later, you get a lift from the boy/girl/anteater of two sigils back, driving a porsche and asking you how far you want to go. maddening isn t it? but sigilisation often seems to work like that. 35 oven-ready chaos belief- a key to magick one aspect of chaos magick that seems to upset some people is the chaos magician s (or chaoist, if you like) occasional fondness for working with images culled from non-historical sources, such as invoking h.p lovecraft s cthulhu mythos beings, mapping the rocky horror show onto the tree of life, slamming through the astral void in an x-wing fighter, and channeling communications from gods that didn t exist five minutes ago. so you might see why using this sort of thi

ething that doesn t bear any relation to history or mythology? in the past, such criticisms have been raised over the subject of magicians working with fictional entities. in this section, i hope to argue the case against these objections. the first point to make is that magick requires a belief system within which to work. the belief system is the symbolic& linguistic construct through which the magician learns to interpret her experiences and can range from anything between good old traditional qabalah to all this new age i-heard-it36 phil hine off-a-redindian-shaman-honest stuff that seems so popular nowadays. it doesn t matter which belief system you use, so long as it turns you on. read that again, it s important. eventually most magicians seem to develop their own magical systems whi

HP LOVECRAFT A DARK LORE

n-chan, which is to come in 5,000 a.d; with that of a general of the greatheaded brown people who held south africa in 50,000 b.c; with that of a twelfth-century florentine monk named bartolomeo corsi; with that of a king of lomar who had ruled that terrible polar land one hundred thousand years before the squat, yellow inutos came from the west to engulf it. i talked with the mind of nug-soth, a magician of the dark conquerors of 16,000 a.d; with that of a roman named titus sempronius blaesus, who had been a quaestor in sulla's time; with that of khephnes, an egyptian of the 14th dynasty, who told me the hideous secret of nyarlathotep, with that of a priest of atlantis' middle kingdom; with that of a suffolk gentleman of cromwell's day, james woodville; with that of a court astronomer of

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ic ether and hydrochloric acid were other compounds the alchemists discovered as they practiced their kind of witchcraft. the existence of gas, sodium sulphate, phosphorus and tin oxide were other discoveries made during that period. in the course of their experiments, these men chanted, lit candles and did all sorts of weird things and, as a result, became the forerunners of the abracadabra type magician. even today you see things happening that resemble the witch hunts of old. once, a mother-in-law wrote to me, convinced her daughter-in-law was a witch. the girl had pointed teeth, and she did have a few quirks in her behaviour, but the mother-in-law must have spied on every move the poor girl made, even in the bathroom. the woman had kept some kind of record to prove that every time the

INITIATION INTO HERMETICS

regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, ir

shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have chosen the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of

f cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disciples have found

will find the right leader to initiate him in this book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture of the magician: the first tarot card interpretation of the symbolism below you will find the mineral, vegetable and animal kingdoms expressed in a symbolic manner. the female on the left side and the male on the right side are the plus (positive) and the minus (negative) in every human being. in their middle is seen a hermaphrodite, a creature personifying the male and female combined in one as the sign

emale principle the electrical and magnetical fluids are shown in red and blue colors, electrical fluid being red, magnetical fluid blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magicia

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

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 see this entire work as a demonstration of method, which they may use to rewin whatever mysteries the world holds for them, whether it be mayan sorcery, the oghams, or the intricacies of the tao. the process i used in reconstructing the d

ta 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 creates his or her own system is more self-reliant than the researcher. however, the totally self-created system will rarely challenge one's blind spots, rarely present you with mysteries to be solved, rarely present you with confirmation that you're on the right track. the difficult process of seeking the objective data allows you in a

fear of the unknown impulse how many times has your life taken a certain turn, based on no clear reason? you decided to go into a store on an impulse, and met your spouse. you decided to pick up a slip of paper off the floor, and found your college major. you disagreed with a family member over the thanksgiving day menu, and wound up with a fight that scarred you both for life. the left hand path magician comes to realize that such "slips" and seeming "accidents" are the key to power. but this does not mean that he or she believes that every event is fated. it means that learning to control one's life rationally becomes a talisman to effect control of the hidden aspects of life as well. thus magicians will enter a phase where none of their actions are random or accidental, and learn to wat

INVOCATION OF THE ADVERSARY

le the rite is called for as one being conducted at both noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian

IRISH WITCHCRAFT AND DEMONOLOGY

excommunications--in all thirty-four items were brought forward against him, and he was permitted to respond on the arrival of the justiciary. when the latter reached kilkenny, accompanied by the chancellor, the treasurer, and the king's council, the bishop in their presence recited the charges against dame alice, and with the 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, h

h they had no historian to immortalise them, and no doubt in any event would have faded into insignificance in comparison with the doings of dame kyteler and her "infernal crew" from this on we shall endeavour to deal with the subject as far as possible in chronological order. it is perhaps not generally known that at one time an irish see narrowly escaped (to its misfortune, be it said) having a magician as its chief shepherd. in 1223 the archbishopric of cashel became vacant, upon which the capitular body elected as their archbishop the then p. 52 bishop of cork, to whom the temporalities were restored in the following year. but some little time prior to this the pope had set aside the election and "provided" a nominee of his own, one master m. scot, to fill the vacancy: he however decli

assed to bologna, thence to palermo, and subsequently continued his studies at toledo. his refusal of the see of cashel was an intellectual loss to the irish church, for, he was so widely renowned for his varied and extensive learning that he was credited with supernatural powers; a number of legends grew up around his name which hid his real merit, and transformed the man p. 53 of science into a magician. in the border country traditions of his magical power are common. boccaccio alludes to "a great master in necromancy, called michael scot" while dante places him in the eighth circle of hell. the next, who is so slender in the ranks, was michael scot, who of a verity of magical illusions knew the game" 1 another man to whom magical powers were attributed solely on account of his learning

s betrayed and killed in 1583, has passed from the region of history to that of mythology, p. 70 as he is credited with being the husband (or son) of a goddess. not many miles from the city of limerick is a lonely, picturesque lake, lough gur, which was included in his extensive possessions, and at the bottom of which he is supposed to lie enchanted. according to the legend 1 he was a very potent magician, and usually resided in a castle which was built on a small island in that lake. to this he brought his bride, a young and beautiful girl, whom he loved with a too fond love, for she succeeded in prevailing upon him to gratify her selfish desires, with fatal results. one day she presented herself in the chamber in which her husband exercised his forbidden art, and begged him to show her t

h dreams and fearful visions in his sleep, and has been twice bewitched, insomuch that he can find no quietness or rest here, and so prays for a pass to return to ireland. the saintly james usher, archbishop of armagh, was a prelate who, if he had happened to live at an earlier period would certainly have been numbered amongst those whose wide and profound learning won for themselves the title of magician--as it was, be was popularly credited with prophetical powers. most of the prophecies attributed to him may be found in a little pamphlet of eight pages, entitled "strange and remarkable prophecies and predictions of the holy, learned, and excellent james usher &c. written by the person who heard it from this excellent person's own mouth" and apparently published in 1656. according to it

ISIS UNVEILED

book of the kkbaluu; and milmsn: hitlory of diritfianilg, pp. 212-215, origiiul edition, 1840. 74. milnun; op. cil, p. 280. the kvriot uid kara art mentbned repeatedly by justin martyr; ne/ apol, ch. 64, etc. 75. see okhaubeu: biiliau commttdary on neic tettament, introduction, 1: new york, 1857-60. 76. there i* a wide-spread mperttitum (p, especulty among the slavoniani and riu- siani, that the magician or wiiiani cannot die before he hftl paoed the 'word' to a mcccsbor. so deeply i* it rooted bmong the popular beliefs, that we do not imsgiue there ii a penon in buuia who has not heard of it. it is quite easy to trace the( igin digilizocb, google the sorceeer's terrifying death-bed^ verily the 'christs' of the pre-christian ages were many. but tbey died unknown to the world, and disappea

ra transported himself to rome (in his double, of course) and thus saved his holiness' life. after which he re- pented, confessed his sins to the gallant pope, and got abaobiiion "on his return he was delivered, as a matter of form, into the custody of the inquisitors of logrofio, but was acquitted and restored to bis libaty very soon" friar fietror a dominican monk of the fourteenth century tiie magician who presented the famous dr. eugenio torralva, a [ayncian attached to the house of the admiral of castile, with a demon named zequiel won his fame through the subsequent trial of torralva. the procedure and circumstances attendant upon the extraordinary trial are described in the original papers preserved in the archives of the inquia- tion. the cardinal of volterra, and the cardinal of s

every one. in order to attract men, they begin by seducing them, by simulat- ing obedience. flow could one know, had he not been taught by the demons themsdves, what they like or what they hate; the name which attracts, or that which forces them into obedienee; all this art, in short, of magic, the whole science of the magicians* to this impressive dissertation of the 'saint' we will add that no magician has ever denied that he had learned the art from 'spirits' whether, being a medium, they acted independently on him, or he had 133. hitl. qf tte svpemalutid, ii, pp. 13-16. 134 auguitme: the cog o god, xxi, vi; dca maiumuz: memn tt prutiqae* it* lunotit, p. isl. digitizecoy google 68 isis dnteiled beea initiated into the science f)f 'evocation' by his fathers who knew it before himself. b

ently on him, or he had 133. hitl. qf tte svpemalutid, ii, pp. 13-16. 134 auguitme: the cog o god, xxi, vi; dca maiumuz: memn tt prutiqae* it* lunotit, p. isl. digitizecoy google 68 isis dnteiled beea initiated into the science f)f 'evocation' by his fathers who knew it before himself. but who was it then that taught the exorcist? the priest who clothes himself with an authority not only over the magician, but even over all these 'spirits' whom he calls demons and deuiu as soon as he finds them obeying any one but himself? he must have learned somewhere from some one that power which he pretends to possess. for. how could one know had he not been taught by the demona thenuebea. the name watca auraeta, or that which forces them iruo obedience" asks augustine. useless to remark that we know

dem spook generally leaves his medium in the lurch. for. by lying, he acts againat his or her interests rather than otherwise, and timeby too often casts foul suspicion on the genuineness of the mediumabip. were modem 'spirits' devua, they would evidently display a little more discrimination and cunning than they do. they would act as the demotu of the saint which, compelled by the ecclesiastical magician and by the power of "the name. which forces them into submission" lie in accordanee with the direct interest of the exorcist and his church. the moni of the parallel we leave to the sagacity of the reader "observe well" exclaims des mousseaux "that there are dnmmt which will sometimes speak the truth "the exorcist" he adds, quoting the riiwd "must command the demon to tell him whether be

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

eaks all doors of this world s kind. it is with immaterial fire (or ghostly fire) that the rosicrucian loosens contraction and error, and conquers the false knowledge and the deceiving senses which bind the human soul as in its prison. on this side of his powers, on this dark side (to the world) of his character, the alchemist (rather now become the rosicrucian) works in invisible light, and is a magician. he lays the bridge (as the pontifex, or bridge- maker) between the world possible and the world impossible; and across this bridge, in his immortal heroism and newness, he leads the votary out of his dream of life into his dream of temporary death, or into extinction of the senses and of the powers of the senses; which world s blindness is the only true and veritable life, the envelope o

tation appears so very precious in the eyes of the philosopher is in the common world defiled; abiding everywhere in putrefactions and the vilest forms of seemingly sleeping, but in reality most active, forms of life. according to ennemoser, magiusiah, madschusie, signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterwards magi t 296 the rosicrucians. and magician. brucker maintains (historia philosophi critic, i. 160) that the positive meaning of the word is fire-worshipper, worship of the light' to which opinion he had been led by the mohammedan dictionaries. in the modem persian the word is mag, and magbed signifies high-priest. the high-priest of the parsees at surat, even at the present day, is called mobed. the mythic figure placed in the fro

K AMBER THE BASICS OF MAGICK

volved- frequently a teenage girl- who appears to be the source of psychic energy. 4) psychic healing- the ability to heal various illnesses and infirmities. there are many documented cases of this. usually it involves a healer and a subject, although there are recent cases invloving cancer patients learning to heal themselves. 5) teleportation, apportation, and levitation. some occultists feel a magician producing pk effects is simply a channel for universal energy. others think the force originates some way directly within the magician. the basics of magick get any book for free on: www.abika.com 6 the subconscious postulated by freud and others, the concept of the subconscious mind is an important one. basicly, this is the idea that part of the mind normally operates below or outside of

e information 'do what thou wilt (crowley) is an axiom of magick; for the true will expresses our exact desires. and what we truly want('down deep) 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, af

nd indirect- through conditioning such as affirmation (explained later, self-hypnosis, and magick. meditation may help too, by relaxing tension and conflict. emotions follow physical expression: smile and act happy and you will tend to feel and be happy. the same is also true for other emotions. also, emotions can be purposely used (or programed) to replace other emotions. using this technique, a magician is somewhat like an actor in that he learns how to turn his emotions on and off at will. note that this is not 'fakeing it; the magician is probably more in touch with his true feelings than most people. and for these reasons we say that happiness is being happy. systems of magick the basics of magick get any book for free on: www.abika.com 9 magick always involves self-hypnosis. however

abika.com 9 magick always 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

e 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 thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions 1) contrast subjective with objective. 2) what is a 'model? 3) explain the task of the magician. book list eric berne, games people play. fritjof capra, the tao of physics. carlos castaneda, the fire from within. arthur koestler, the roots of coincidence. john c. lilly, simula

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ng or action is used for asiah. 20073 13 also based on gruenwald s sy are the observations and translations in peter hayman s series of articles: some observations on sefer yesira (1: its use of scripture, in journal of jewish studies, vol. 35, no. 2 (1984) some observations on sefer yesira (2: the temple at the centre of the universe, in journal of jewish studies, vol. 37, no. 2 (1986) was god a magician? sefer yesira and jewish magic, in journal of jewish studies, vol. 40, no. 2 (1989. some observations (1) in particular analyzes and translates quite a number of sy paragraphs (according to gruenwald s numbering) 1-3, 5-8, 10-11, 13-14, 37-38, 40, 43, 47-48, 51, 56, 60-61. other articles by peter hayman (aka a. p. hayman and a. peter hayman) include sefer yesira and the hekhalot literatur

KETAB E SIYAH

found. 4. yet she shall be known& i never. 5. behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. 420 6. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is theknowledge of me the knowledge of death. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. 10. o prophet! thou hast ill will to l

L 002

l would damp it; clearly the``lust of result' is a thing from which it must be delivered. but the phrase may also be interpreted as if it read``with purpose unassuaged--i.e, with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static--and this comes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i(7, p. 105) or such others as may from one time to another be appointed. thou must (1) find out what is thy will (2) do that will with a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the

L 003

beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter note 1 is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others- 1

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

n be seen as a sequence of screens that conceal from us (the light of) the creator. as we acquire the spiritual strength to overcome our own natures, each of its forces, each consecutive screen, disappears as if dissolved. the following tale illustrates the progression of our spiritual quest to dissolve the screens and live as one with the creator. merging with the creator- 217- 18 the omnipotent magician who could not be alone a tale for grown-ups do you know why only 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 ol

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 alone. what should he do? he thought he wou

re is something constantly by my side, and we will both feel good because it is very sad to be alone" he waved his wand and in an instant there was a stone exactly as he wanted. he began to stroke the stone, to hug it and talk to it, but the stone did not respond. it remained cold and did nothing in return. whatever he did to the stone, it remained the same unfeeling object. this did not suit the magician at all. how can the stone not respond? he tried creating some more stones, then rocks, hills, mountains, land, the earth, the moon and the galaxy. but they were all the same. nothing. he still felt sad and all alone. in his sadness, he thought that instead of stones, he would make a plant that would blossom beautifully. he would water it, give it some air, some sun, play it some music, an

fully. he would water it, give it some air, some sun, play it some music, and the plant would be happy. then they would both be content, because it was sad to be alone. he waved his wand and in an instant there was a plant, exactly as he wanted. he was so happy be began to dance around it, but the plant did not move. it did not dance with him or follow his movements. it only responded to what the magician gave it in the simplest terms. if he gave it water, it grew; if he did not, it died. it was not enough for such a good-hearted magician who wanted to give with all his heart. the omnipotent magician- 219- he had to do something more, because it is very sad to be alone. he then created all sorts of plants in all sorts of sizes, fields, forests, orchards, plantations and groves. but they al

t died. it was not enough for such a good-hearted magician who wanted to give with all his heart. the omnipotent magician- 219- he had to do something more, because it is very sad to be alone. he then created all sorts of plants in all sorts of sizes, fields, forests, orchards, plantations and groves. but they all behaved the same way as the first plant, and again he was alone in his sadness. the magician thought and thought. what should he do? create an animal! what sort of animal? a dog? yes, a cute little dog that would be with him constantly. he would take him for walks and the dog would jump and prance and run along. when he came home to his palace (or rather, being a magician, his castle, the dog would be so pleased to see him he would run to greet him. they would both be happy, beca

LAITMAN M THE KABBALAH EXPERIENCE

hows us that what is described here is one s inner state. it is also observed that the religious masses once more fail to observe it in our world. q: do charms and magic work instantly? a: they work instantly, but in the long run they worsen a person s situation. when we begin to study kabbalah, we immediately find ourselves under the private guidance of the creator, and then no fortune teller or magician can do anything to us, since we are on a completely different path. we move to a different level of progress. none of them can predict anything for us because we are out of the control of the collective law of nature. the spiritual force and nature work differently on us. therefore, i recommend the study of kabbalah as the only genuine remedy. that is why it is called a potion of life. q:

LETTER FROM A LUCIFEREAN

s to enable celebrants to move between both apollonian and dionysian modes of expression at will. the popular chaos magic obsession with deconditioning- which i understand as an attempt to surpass all personal boundaries tends to ignore the point that some boundaries if deliberately and carefully maintained, can be extremely useful for magical work. it is such fine distinctions which separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burton russell contemptuously dismisses contemporary, religious satanism as represented by anton szandor lavey, the church of satan, and the temple of set. russell, obviously irritated by what he characterizes as satan chic, asserts that satan is by definition evil. hence modern satanism

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

i: concept publishing, 1992. stutley,margaret, and james stutley. harper s dictionary of hinduism: its mythology, folklore, philosophy, literature, and history. new york: harper& row, 1977. aurum solis aurum solis was founded in 1897 in england by charles kingold and george stanton. it was originally opened as a school of high cabalistic magic. its philosophies are centered around the idea of the magician who chooses to follow a path of sacrifice, and who is reborn and passes into the 18 azazel light of glory. the system is explained in the magical philosophy by melita denning and osborne phillips, whose real names are vivian and leonard barcynski and who were grand master and administrator general of the order. they came upon this order while in england and helped to revive it in 1971, an

ontemporary satanists are attracted to chaos magic. austin osman spare (1886 1956, the person regarded as the founder of chaos magic, was a talented graphic artist. after short stints in the golden dawn and crowley s argenteum astrum, he began thinking through a new approach to the occult. the result was chaos magic, which has been described as more of an attitude than a magical system. the chaos magician can make use of traditional rituals or create new ones, as she or he wishes, the only requirement being that it works. chaos magic begins with the assumption that the proper field of magic is the subconscious mind, and makes use of whatever evokes a charge from the subconscious during magical operations. chaos magic 43 thus one could, for instance, invoke spirits from completely fictional

nd makes use of whatever evokes a charge from the subconscious during magical operations. chaos magic 43 thus one could, for instance, invoke spirits from completely fictional mythologies (e.g, h. p. lovecraft s fictional demons, as long as they evoke the proper state of mind. although it does not exclude the dimension of producing external effects, the focus of most chaos magic is the individual magician, approaching the ritual as psychodrama rather than worship. first coming into general view in the 1970s via the very loosely organized illuminates of thanateros, chaos magic had become a significant strand of occultism by the 1980s. drawing heavily pen drawing by dave carson of h.p. lovecraft (1890 1937, surrounded by his creations (fortean picture library) 44 charleroi case from the thin

ature, the plane closest to the physical is referred to as the etheric plane, and the subtle energies of this realm are often termed etheric energies. etheric energies are subdivided into four categories according to the four classical elements of greek philosophy earth, air, fire, and water and hence are sometimes also referred to as elemental energies. it is from these etheric energies that the magician constructs the circle. as both consecrated space in the physical realm, and space that has also been etherialized by being raised in vibration, the interior of the circle is, in a sense, between the worlds. from this energized space a physical/etheric temple floating between the worlds it is easy for participants to extend their imagination into the subtle realms, and thus facilitate magi

philip.mystics and messiahs: cults and new religions in american history. new york: oxford university press, 2000. lavey, anton szandor. the satanic bible. new york: avon, 1969. newton,michael. raising hell: an encyclopedia of devil worship and satanic crime. new york: avon, 1993. crowley, aleister edward aleister crowley (october 12, 1875 december 1, 1947, the most famous and influential ritual magician of the twentieth century, was born edward alexander crowley in leamington, warwickshire, england. his father was a preacher for the exclusive plymouth brethren, and he soon rebelled against his strict, fundamentalist upbringing. he was a student at trinity college in cambridge from 1894 to 1897, but dropped out before completing a degree. his interests in the occult and sexual activity cr

LIBER HAD

e soul of every man, and of every star, conjoining this in his understanding with the word("cxx. i" 2 "every man and every woman is a star" let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the bab

LIBER LXI

g impossible for any one to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose and with it schism. 13. in 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete inititiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no pers

LIBER 141

quick, and lively, easily enflamed, and nigh inextinguishable. xi of certain rites analogous to that of the ix it is said by certain initiates that to obtain spiritual gifts, and to aid nature, the sacrament should be as it were a nuptial of the folk of earth; but that magick is of the demon, and that by a certain perversion of the office, may be created elementals fit to perform the will of the magician. now herein is a difficulty, since in this case the matter of the sacrament cannot exist, for that there is no white eagle to generate the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will

LIBER 777

900 k layrbmak cambriel 17 29 q 100 l layxynma amnitziel 18 30 r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient*

LIBER ALEPH

sitate voluntatis (of the necessity of will) nd how then (sayest thou) shall i reconcile this art magick with that way of the tao which achieveth all things by doing nothing? but this have i already declared to thee in part, showing that thou canst do no magick save it be thy nature to do magick and so the true nothing for thee. for to do nothing signifieth to interfere with nothing so that for a magician to do no magick is to commit violence on himself. yet learn also that all action is in some sense magick, being an essential part of that great magical work which we call nature. then thou hast no free will? verily, thou hast said. yet nevertheless it is thy necessary destiny to act with that free will. thou canst do nothing save in accordance with that true nature of thine and of all thi

n sea. and if so be that thou in thy sounding findest new channels, rejoice and map them for the profit of thy fellows; but remember always that to find a new way up a precipice removeth not the precipice. for where thou, o angel and yet man, hast trod delicately albeit without fear, fools will rush in to their destruction. c liber aleph vel cxi 64 bl de ratione magi vit (of the rule of life of a magician) tudy logic, which is the code of the laws of thought. study the method of science, which is the application of logic to the facts of the universe. think not that thou canst ever abrogate these laws, for though they be limitations, they are the rules of thy game which thou dost play. for in thy trances though thou becomest that which is not subject to those laws, they are still final in r

ch is above is like that which is below, and that which is below is like that which is above, for the performance of the miracle of the one substance. how then, if these be not alike? if the substance of thee be two, and not one? and herein is the need of the confession of a pure heart, as is written in the book of the dead. t liber aleph vel cxi 66 bn de conformitate magi (of the conformity of a magician) ee to it therefore, o my son, that thou in thy working dost no violence to the whole will of the all, or to the will common to all those beings (or by-comings) that are of one general nature with thee, or to thine own particular will. for first of all thou art necessarily moved toward the one end from thine own station, but secondly thou art moved toward the end proper to thine own race

ord following: the right use of these agents is to gain a knowledge preliminary of thine own powers, and of high states, so that thou goest not altogether blindly and without aim in hy quest, ignorant of the ways of thine own inner being. also, thou must work always for a definite end, never for pleasure or for relaxation, except thou wilt, as a good knight is sworn to do. and thou being hero and magician art in peril of abusing the fiery agents only, not those of earth, air or water; because these do really work with thee in purity, making thee wholly what thou wouldst be, an engine indefatigable, a mind clear, calm, and concentrated, and a heart fierce aglow. n the book of wisdom or folly 95 gp de sacramento vero (of the true sacrament) ut in the sacrament of the gnosis, which is of the

bringeth confusion. see therefore that none leave his path, lest he foul that of his brother; and remember also that with speed cometh ease of control. let each man therefore urge briskly his chariot in a right line toward the centre; for two radii cannot cross. and beware most of this love, because it lieth so close to will that dis-ease thereof easily imparteth his error to the whole way of the magician. t the book of wisdom or folly 99 gt de corpore umbra hominis (of the body, shadow of the man) oncerning the on, o my son, learn that the sun and his vicegerent are in all ons, of necessity, father, centre, creator, each in his sphere of operation. but the formula of the past on was of the dying god, and was based upon ignorance. for men thought that the sun died and was reborn alike in t

LIBER CCC KHABS AM PEKHT

is right that each and every one bind himself with an oath magical that he may thus make freedom perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge and a knife, and he divideth wood therewith against himself, hewing him into many small pieces, so that he hath no longer any strength

elf, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the las

LIBER CLXV A MASTER OF THE TEMPLE

ways? i will fetch the equinox, and put down the points as they come to me. let me quote page 87. well, one thing i got (again) that is that when all is said and done i am that i am, all these thoughts of mine, angels and devils both, are only fleeting moods of me. the one true self of me is adonai. simple! yet i cannot remain in that simplicity. i can realize that state perfectly, but i am not a magician, i know little or nothing of the equinox 148 ceremonial magick, except from reading; my results have not been accompanied by visions. what results i have obtained have been in the nature of becoming the thing itself, not seeing it. however, to pass on: is the idea of coming back to help others (see sun. apr. 16) only a form of the dweller on the threshold and caused through fear of annihi

LIBER CORDIS CINCTI SERPENTE

beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my

eareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more languidly. 17. then the scribe took note, and was glad. but adonai had no fear of the magician and his play. for it was adonai who had taught all his tricks to the magician. 18. and the magister entered into the play of the magician. when the magician laughed he laughed; all as a man should do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o bel

the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods! 25. for thou art he! yea, thou shall swallow up asi and asar, and the children of ptah. thou shalt pour forth a flood of poison to destroy the works of the magician. only the destroyer shall devour thee; thou shalt blacken his throat, wherein his spirit abideth. ah, serpent apep, but i love thee! 26. my god! let thy secret fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of

LIBER CXCVII STORY OF SIR PALAMEDES

poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that v

LIBER DCCCLX JOHN ST

rement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one fs guru, a man of incredible age and ferocity, should have frequently appeared at the dramatic moment. a gigantic magician on a coal-black steed would have added to the effect: strange voices, uttering formidable things, should have issued from unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as

body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am.as often before.in the state described by paul (not my masseur; the other paul) in his epistle to the romans, cap. vii. v. 19.1 i shall rise and go forth. 1.55. i have a good mind to try violent excitement of the m.l.dh.ra-cakra; for the whole su.umn. seems dead. this at the risk of being labelled a black magician .by clergymen, christian scientists, and the .self-reliant. classes in general. 2.15. arrived (partly by cab) at the place.2 certain curious phenomena which i have noticed at odd times.e.g, on thursday night.but did not think proper to record must be investigated. it seems quite certain that meditationpractices profoundly affect the sexual process: how and why i do not yet certainly know

2 [liber lxv, ii. 62] john st. john 63 but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i .magically affirm. that ash is almond and that seven o.clock is twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind of power) to .make the spirits bring us all kinds of food. when we live next door to the savoy; that yogi was a fool who spent forty years learning to wal

iynx that all things look alike to me; there are just as many pros and cons to pr.n.y.ma as to ceremonial, etc. etc,.and the pros and cons are so numerous and far reaching that i simply dare not start discussing even one. i can see an endless avenue in every case. in short, like the hashishdrunkard in full blast, i am overwhelmed by the multitude of my own magical images. i have become the great magician.mayan, the maker of illusion.the lord of the brethren of the left-hand path. i don ft .wear my iniquity as an aureole, deathless in spiritual evil. as mr. waite thinks; but it.s nearly as bad as that. there seems only one reply to this great question of the hunchback (i like to symbolize the spirit of questioning by..a little crooked thing that asks questions) and that is to keep on affir

y of occasional omission of a kumbhakha .tis very hard to stick to it. i find myself, at the end of above sentence, automatically crawling into bed. no, john! 10.14. have been trying to extract some sense from that extraordinary treatise on mysticism, konx om pax. another failure, but an excusable one. i will now beseech adonai as best i may to give me back my lost powers. for i am no more even a magician! so lost am i in the illusions that i have made in the search for adonai, that i am become the vilest of them all! 10.27. a strange and unpleasant experience. my thought suddenly transmuted itself into a muscular cry, so that my legs gave a violent jerk. this i expect is at bottom the explanation of the bhuchari-siddhi. a very bad form of uncontrolled thought. i was on the edge of sleep;

LIBER HAD

soul of every man, and of every star, conjoining this in his understanding with the word (ccxx. i. 2 .every man and every woman is a star. let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the ba

LIBER III VEL JUGORUM

ow these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter* is not of tiphereth without, but tipereth within. i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid using some common word, such as .and. or .the. or .but; use a paraphrase. avoid using some letter of the alphabet, such as .t. or .s. or .m; use a paraphrase (i.e. the matter of cerberus. liber iii 2. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine

LIBER LLL PARADIGMAT PIRATE

background i wrote chaotopia, which incorporated a pragmatic chaos magic approach to models of consciousness. in the book you have in front of you josh wetzel takes up the plot from the psychonomicon, and extends it to its logical boundaries in all eight directions. his passion is for effective magic, and his rigorous dismissal of anything that gets in the way of that aim will not appeal to every magician. chaos magic only ever needed the most minimal theory to support a relatively rigorous exploration of practical sorcery. josh allies himself with that stream of chaos magic thought, rejecting with almost puritanical disdain any ill-defined goal relation to self-actualization, celebrating and supplying good technique that will (probably) yield results here in midgard. however, there is mor

al merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who would like some indication of what is expected of them. section 1: the first section is a continuation of the dream work begun in liber mmm. however, if it has been awhile since the magician performed her liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning here. the magician will learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilit

but also will engrain the practices of investing belief, creating and manipulating taboos and lay the basis for developing skilled paradigm shifting. section 4: in the fourth section the neophyte will be presented with a series of techniques for the creation of rituals regardless of paradigm. she will also acquire the skill to distill the essential elements from rituals that are not up to a chaos magician fs standards, reworking them to suit her needs. the supermarket of beliefs becomes our own personal shopping center, and we should take what we need from it at all times. section 5: in the fifth section the magician will go through a radical series of metamorphoses, demonstrating the ability to upset her own prejudices and proclivities and achieve a degree of liberation necessary for perm

y group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining of proficiency in these six areas encompasses the neophyte fs preparation for work as an initiate within the iot. when completed with the program, she shall have expanded her arsenal of magical weapons and skills to an extent that makes her a formidable chaos magician. she will possess more tools and techniques than her predecessors and will be in a position to raise the bar again in the future. only those willing to push beyond the goals and accomplishments of those who came before can pursue technical excellence in magic. fr. ratatosk, september 23, 2000 preliminary ground work exercise 1: meditative trance if you have the time to perform a daily med

of those who came before can pursue technical excellence in magic. fr. ratatosk, september 23, 2000 preliminary ground work exercise 1: meditative trance if you have the time to perform a daily meditation it is recommended that you do not discontinue the work of liber mmm while performing the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the le

LIBER LVII

spirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician mayan who has created the illusion of maya) as seen in the 2nd aethyr. and considering himself as the ego who posits the non-ego (fichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker.as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra

ok is the best known to me on advanced qabalah, and of course it is only intelligible to advanced students. this atheist, not in-being but in-passing, is a very apt subject for initiation. he has done with the illusions of dogma. from a knight of the royal mystery65 he has risen to understand with the members of the sovereign sanctuary66 that all is symbolic; all, if you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. 63 [the reference appears to be to a passage in the 5th athyr. t.s] 64 [ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four

dealing with me would show me the signs which i should have intelligence enough to understand. it is a condition of all intellectual intercourse. now i preferred to formulate the practical problem in this shape .how shall i unite the 5 and the 6, the microcosm and macrocosm. and these are the numbers which seemed to me to bear upon the problem. 1. is the goal not the means. too simple to serve a magician.s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil

t in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light

LIBER LXI VEL CAUSAE

impossible for anyone to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose, and with it schism. 13. in 1900, one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other. 14. he discovered that s.r.m.d, though a scholar of some ability and a magician of remarkable powers, had never attained complete initiation: and further had fallen from his original place, he having imprudently attracted to himself forces of evil too great and terrible for him to withstand. the claim of the order that the true adepts were in charge of it was definitely disproved. 15. in the order, with two certain exceptions and two doubtful ones, he found no person

LIBER LXVII THE SWORD OF SONG

s sandwich of indignation: last bread bland, which after our scorn of god.s lust, terror, hate, prometheus-fired, we.ll butter, perorate with oiled indifference, laughter.s silver .omne hoc verbum valet nil, vir! let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel.s ghost you.d make me wish up, nor saul.s (the mighty son of kish) up, but ingersoll.s or bradlaugh.s, pardie! by spells and caldron stews that squish up, or purifying of the nadi39 till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up no such from soul may yet cry: vade retro, satana

ck of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. wanderjahre .the magician of paris. how clever i am! pentecost 23 i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back to common sense, as reason bids, and .hence. my friend .the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses where he found wisdom, and long hands gentle, pale olive .gainst the sand.s amber and gold. at sight, i knew

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

nd precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. the three characteristics 71 ii .jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a f

ke away that dreadful creature! its language is positively awful .what shall i do with it, mum. asked the .general .aum mani padme hum. said the parrot. the old lady stopped her ears .wring its neck. she said .the parrot was only eight years old. vii .you.re a muddle and an idiot. said the infuriated god .why not make him a spiritual thing? a nat2 lives 10,000 years .make him a nat then. said the magician, already beginning to fear that fate would be too strong for him, in spite of all his cunning .there.s some one working against us on the physical plane. we must transcend it. no sooner said than done: 1 .o the jewel in the lotus! aum. the most famous of the buddhist formularies. 2 the burmese name for an elemental spirit. the three characteristics 73 a family of nats in a big tree at anu

LIBER MMM

of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherwise) to the work. those wishing to notify the order of their intention to begin the work are invited to do so via the publisher. 1

ve parts of one s reality more lightly in order to deny the spoiling hand of grasping desire and boredom. thereby one may gain enough freedom to act magically. in addition to these two meditations there is a third, more active, form of metamorphosis, and this involves one s everyday habits. however innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. the magician aims to pull up that anchor and cast himself free on the seas of chaos. to proceed, select any minor habit at random and delete it from your behavior: at the same time adopt any new habit at random. the choices should not involve anything of spiritual or egocentric, or emotional significance, nor should you select anything with any possibility of failure. by persisting with such simple be

sibility of failure. by persisting with such simple beginnings you become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abilities. no divinatory syste

er abilities. no divinatory system should involve too much randomness. astrology is not recommended. ritual is a combination of the use of talismanic weapons, gesture, visualized sigils, word spells, and magical trance. before proceeding with sigils or dreaming, it is essential to develop an effective banishing ritual. a well-constructed banishing ritual has the following aspects. it prepares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or pe

roblems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or perhaps a large ring. the instrument should be something which is impressive to the mind and should also represent the aspirations of the magician. the advantages of hand-forging one s own instruments, or discovering them in some strange way, cannot be overemphasized. the banishing ritual should contain the following elements as a minimum. first, the magician describes a barrier about himself with the magical weapon. the barrier is also strongly visualized. three dimensional figures are preferable. see figure 1 on page 20. second, t

LIBER SAMEKH

to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after

he says this, with his scin-laca wholly withdrawn into his physical body; constraining his angel to indwell his heart. line 1 gi am he h asserts the destruction of the sense of separateness between self and self. it affirms existence, but of the third person only. gthe bornless spirit h is free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. line 2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by com

LIBER TURRIS

ef strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once t

LIBER V

joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n. longitude 4.28 w. 2. let him strike

on! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still fa

LIBER V VEL REGULI

plendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an incantation proper to invoke the energies of the aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed and armed as he may deem to be fit, turn to face towards boleskine, that is the house of the beast 666* 2. let him strike the battery 1.3.3.3.1. 3. let him put the thumb of his right hand between its index and medius, and make

on! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1

lasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the force that radiateth from boleskine before him. 4. let him pace his path u

not-being and being with its becoming, to mediate between identical extremes as their mean.the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies nothing in its futile folly of pretending that something is stable, by making us aware of a method of magick through the practice of which we may partake in the pleasure of the process. the magician should devise for himself a definite technique for destroying .evil. the essence of such a practice will consist in training the mind and the body to confront things which case fear, pain, disgust* shame and the like. he must learn to endure them, then to become indifferent to them, then to become indifferent to them, then to analyze them until they give pleasure and instruction, and fina

r assert any single proposition, unless we guard ourselves by enumerating countless conditions which must be assumed. this digression has outstayed its welcome; it was only invited by wisdom that it might warn rashness of the the ritual of the mark of the beast 17 dangers that encompass even sincerity, energy and intelligence when they happen not to contribute to fitnessin- their-environment. the magician must be wary in his use of his powers; he must may every act not only accord with his will, but with the properties of his position at the time. it might be my will to reach the foot of a cliff; but the easiest way.also the speediest, most direct least obstructed, the way of minimum effort.would be simply to jump. i should have destroyed my will in the act of fulfilling it, or what i mist

LIBER XCV THE WAKE WORLD

steriously through her shining veil, woven of sweet thoughts and pure kisses. and there is the way by which i always go to the king, my father, and that passage is built of thunder and lightning; but there is a holy domus iii v. intellectio abest egoitas ego est non-ego puerperium partus vita adepti via w v. clavus via h v. fenstra via d v. porta via g v. camelus via b v. domus. the wake world 19 magician called hermes, who takes me through so quickly that i arrive sometimes even at the very moment that i start. last of all is the most mysterious passage of them all, and if any of you saw it you would think there was a foolish man in it being bitten by crocodiles and dogs, and carrying a sack with nothing any use in it at all. but really it is the man who meant to wake up, and did wake up

LIBER XLIV THE MASS OF THE PHOENIX

n every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in class d 1 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, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he s

sure on the earth among the legions of the living. he goeth forth. 1 [this is generally taken to refer to the four stanzas of crowley.s paraphrase from the st l in cap. iii. vv. 37-38 .unity uttermost showed. to .abide with me, ra-hoor-khuit. t.s] 2 [what exactly constitutes .the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii, of the circumstances of the equinox of the gods.4 the word .ph.nix. may be taken as including the idea of .pelican. the bird which is fabled to fee

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

when that god was exiled because of disgust over his rape of rinda to get an avenger for balderus. when odin returns, ollerus is in turn exiled and finally killed. he was, saxo deities, themes, and concepts 299 detail of sparlosa rune stone from vastergotland, sweden, around 800 c.e, interpreted by niels age nielson as depicting a sacrifice to ull (the art archive/dagli orti) says, such a cunning magician that he could travel over the sea on a bone; viking age bone skates are known from the archaeological record. two curious passages in eddic poetry refer to ull, one to his grace (grimnismal, stanza 42, the other to an oath sworn on his ring (atlakvida, stanza 30. these tantalizing details might be connected with the story in saxo to suggest that ull was some kind of sovereign figure. the

LOGOMACHY OF ZOS

ion, therefore any conceptual value within its own context is not true universally, but is true, conatively, as means or media. truth is a bogey; our question should be not whether true or not, but. is. k ,md^9..1 2* p n@ q'7 j =h 1..1 2 f( 6 #5* 5( 2 f( o..1 9=h ability; therefore, if we can discover the correct medium for anything whatsoever. abstract or concrete. manifestation will follow. the magician is inscrutable: the verification of all inconceivable( 9..1( v( x/ 2 <5..q 2 is. did not great satyros tell me "i am with you always, your way. a thing produced by any thing is as natural (or unnatural) as that thing; what it does not reveal (either way) is latent within it. therefore, if z..15* 5. z !5..1# 9/ 8%d. x 2 d=h- e. a% w( not, each other. therefore, whatever man is, he has with

the shifting meanings of our intertwisted nomenclature, inexact references and ambiguities, have the virtue of spatial span and are evocative by selective expressionism having an emotional quality which gives aesthetic validity, whereas more formal phrasing would convey far less. truisms and generalizations are concretions of discursive cognition, dangerous outside their own framework. hence the magician uses such means for expressive evocation, etc. normal language is concerned with conveying to others deceptions, hopes, fears, knowledge, desires, etc, to' 5 %d( 5. concern is to obtain from the subconsciousness answers to requests (another form of prayer) by primitive symbolism. it is believed that such intercommunication is possible only by cryptographic symbols: a transference of the i

LUCIFERIAN SORCERY

ach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birthright does make the king, but it does not make the magician. a will to achieve, ambition and the desire and drive make the advancing sorcerer, and through actually practicing the art of magick and witchcraft will the grand awakening occur. there is a path that reveals the manes of the dead, there is a path, from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, fr

union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit (lilith, thus baphomet is the initiator of becoming and self-deification. the magician must be implored to work accordingly, and without fail, for the manifestation of his and her own alphabet of desire, which is, the communication method with the subconscious. the alphabet of desire as it is called was developed by austin osman spare and was first published in the book of pleasure, being a grimoire of excellent repose through the great work. the works of austin osman spare

em by our intelligent actions. we glorify and give respect to such god forms by being strong individuals, whom use reason above faith. the evocation circle itself will be used in a manner to call spirits forth into the circle, from which they will be bound. one will use the circle that is developed from goetic sources for this work, and the triple hermetic circle of hamara t would be used for the magician to stand or sit within. some sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by eliphas levi. this would be advised if for the advanced black magickian who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not t

. covens may be of a smaller size as well. daemon from the greek daimon, meaning spirit. the daemon is the root of demon therefore represents the spirit of the sorcerer and the exterior spirits on the astral plane. djed egyptian, represents stability and strength, associated with the backbone in the funerary cult. in the union of the circle, djed is the holy aspect in union with the shadow of the magician, the very aspect of initiation towards the great work. evocation the act of calling the spirit into and area, out from the self. evocation generally involves servitors, familiars, and daemons. a potent and dangerous aspect of ritual magick and sorcery is to evoke the force into the triangle, and then enter the triangle and invoke the force, calling it in. this results in an aspect of poss

LUCIFERIAN SORCERY AND SET TYPHON

mat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

most magnificent of the yazatas (izads, or genii, of the sun. as mithra, this deity represents the feminine principle; the mundane universe is recognized as her symbol. she represents nature as receptive and terrestrial, and as fruitful only when bathed in the glory of the solar orb. the mithraic cult is a simplification of the more elaborate teachings of zarathustra (zoroaster, the persian fire magician. click to enlarge the ground plan of stonehenge. from maurice's indian antiquities. the druid temples of places of religious worship were not patterned after those of other nations. most of their ceremonies were performed at night, either in thick groves of oak trees or around open-air altars built of great uncut stones. how these masses of rock were moved ahs not been satisfactorily expl

ic means wisdom, or knowledge, and is derived from the greek gnosis. the members of the order claimed to be familiar with the secret doctrines of early christianity. they interpreted the christian mysteries according to pagan symbolism. their secret information and philosophic tenets they concealed from the profane and taught to a small group only of especially initiated persons. simon magus, the magician of new testament fame, is often supposed to have been the founder of gnosticism. if this be true, the sect was formed during the century after christ and is probably the first of the many branches which have sprung from the main trunk of christianity. everything with which the enthusiasts of the early christian church might not agree they declared to be inspired by the devil. that simon m

ng their differing doctrines in rome. according to the story that the church fathers have preserved, simon was to prove his spiritual superiority by ascending to heaven in a chariot of fire. he was actually picked up and carried many feet into the air by invisible powers. when st. peter saw this, he cried out in a loud voice, ordering the demons (spirits of the air) to release their hold upon the magician. the evil spirits, when so ordered by the great saint, were forced to obey. simon fell a great distance and was killed, which decisively proved the superiority of the christian powers. this story is undoubtedly manufactured out of whole cloth, as it is only one out of many accounts concerning his death, few of which agree. as more and more evidence is being amassed to the effect that st

in discussing the original meaning of this word, godfrey higgins, in his celtic druids, has demonstrated that the numerological powers of the letters forming the word abraxas when added together result in the sum of 365. the same author also notes that the name mithras when treated in a similar manner has the same numerical value. basilides caught that the click to enlarge the death of simon the magician. from the nuremberg chronicle. simon magus, having called upon the spirits of the air, is here shown being picked up by the demons. st. peter demands that the evil genii release their hold upon the magician. the demons are forced to comply and simon magus is killed by the fall. p. 26 powers of the universe were divided into 365 ons, or spiritual cycles, and that the sum of all these toget

orshiped universal nature. the figure of isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. in one of the myths concerning her, isis is said to have conjured the invincible god of eternities, ra, to tell her his secret and sacred name, which he did. this name is equivalent to the lost word of masonry. by means of this word, a magician can demand obedience from the invisible and superior deities. the priests of isis became adepts in the use of the unseen forces of nature. they understood hypnotism, mesmerism, and similar practices long before the modem world dreamed of their existence. plutarch describes the requisites of a follower of isis in this manner "for as 'tis not the length of the beard, or the coarseness of th

MASTERING WITCHCRAFT

ractice, you will soon be able to write them speedily. they are variously called by practitioners the runes of honorious or theban script, although this latter name does not necessarily imply a greek or egyptian derivation some witches believe that they are relics of atlantean days while others think that they have a connection with the cabalistic "enochian script" of the elizabeth astrologer and magician dr. john dee. whatever the case they are very ancient and have been used from time immemorial by witches as their magical alphabet in which spells and inscriptions were written. not only will you use these runes to write your witch name on your magical tools, but also to write it on your witch jewels. signs of identification all witches and warlocks usually possess items that are often kn

is referred to by some witches as alpha and omega, the first and the last. another version of the horned one. janicot. a southern french diminutive of janus or dianus. the devil. literally "little god" derived from early aryan stem div or dev, meaning "holy" or "shining" lucifer "the light bearer" the god seen as the spirit of light and, hence, the sun. simon. possibly a reference to the gnostic magician, simon magus. herne. witch name derived from early english version of the anglo-saxon god, odin or woden. a god of wisdom and storm, and also a guide of the dead, he leads his wild rout across the winter skies accompanied by the baying of his death hounds! gogmagog. prehistoric version of the god and goddess in giant form. andros. the god as worshipped in the weald. adonai or adonis. hebr

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

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

or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into oth

. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, a

this order is paimon, a great king, and very obedient unto lucifer. he appeareth in the form of a man sitting upon a dromedary with a crown most glorious upon his head. there goeth before him also an host of spirits, like men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all arts and sciences, and other secret things. he can discover unto thee what the earth is, and what holdeth it up in the waters; and what mind is, and where it is; or any other thing thou mayest desire to know. he giveth dignity, and confirmeth the same. he bindeth or maketh any man subject unto the magician if he so

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

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

overn the same power, or follow something akin to the traditional cabalistic system of planetary hours, described in the greater key of solomon and many other places. the problem with this is that the procedures described in the remainder of the book suggest that an entirely different system is being used to determine the invoked powers. to create the seal for the angels of a particular hour, the magician first casts the astrological chart for that hour in the day the work is to be done. the planetary glyph to be drawn in the center of the seal is the planet ruling the sign on the ascendant of the chart. the glyphs of the remaining planets are drawn counterclockwise around the rim of the seal, starting with the fastest planet and ending with the slowest. finally, for reasons not explained

planet emphasized in the seal may be different from the planet ruling the day of the week. for example, the date of the author s examples fell on a wednesday, but since aries was rising at dawn, the central planet in the seal for that hour is mars. the planet ruling the day only shows up in the seals when a sign it rules is rising at the beginning of an hour. to invoke the angel of the hour, the magician is instructed to lay the seal upon the table of practice. but he lays it upon the sigil of the planet ruling the rising sign, not upon the sigil of the planet ruling the day and hour according to the cabalistic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to

and night are of equal length, and are almost exactly one clock hour in length. at any other time of the year the day and night hours are longer or shorter, and this would have made the process of calculating the astrological charts for each hour rather more tedious and error-prone. even so, it seems that he made a few small errors in his calculations, which show up in the example seals. a modern magician, with the assistance of a good computer and astrology software, can easily avoid this. the author calculated his charts for the date specified, and for a place at approximately the latitude of london, england. comparing his seals with calculated charts for that date, it appears that he used a system of house calculations resembling the old meridian or porphyry systems. the placidus house

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

essel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton tradition; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson white puzzles over this invocation, wondering whether the magician is suplemegeton: clavicula salomonis 2 posed to address the spirit as if it were a thief. the explanation is simple; it is not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is written. such curses were common in the times when books were reproduced by hand; the time and effort it took to copy them made them much

MICHAEL FORD A RITE OF THE WEREWOLF

eth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none

MICHAEL FORD WITCHMOON

ord, without whose knowledge, patience and companionship, this work would not be. 4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved

ain their victims each night until exceeding exhaustion causes some form of self- destruction, which almost invariably causes the victim to be absorbed psychically by the succubi. by re-absorbing the demon, the sorcerer can therefore gain new astral strength by taking what the succubi has drained itself. whether the demon is an incubus or succubus is realatively unimportant, but the gender of the magician involves some practical dangers. i have seen more destruction to male magicians, this is due to the fact that males tend to be more gullible on the sexual level, more apt for dangerous sexual encounters. please understand however i am not stating this is always the case, just more frequent in my personal experience. for this reason i will always suggest that the male sorcerer trains with

should be constructed representing the particular spirit you have in mind. once the sigil is constructed, it should be consecrated with blood and sexual fluid, giving the spirit the most possible to grow upon. once you have consecrated it, intone to yourself "servitor, i charge thee with life to defend my being in the way of. 134 134 the beings generally grow in dreams once this is done. often, a magician will create two for the purpose of defense in times of battle. when charging the sigil, one should focus upon things which activate a strong sense of mind, such as armor, fire arms, etc. such strengths are built in the mind and the servitor is only as strong as the sorcerer who creates it. to banish the servitor, banish and re- absorb the spirit by the same means as creating it. spirits b

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ove with the earth. being exactly the same size as the sun seenfrom earth, and we always only perceive one side of the moon. the moon is muchlarger than the satellites of other planets and is conjectured to be a recent addition toour sky. a study of lunar symbolism and numerology is also extremely instructive. in ritual magicand ceremonial geomancy, we also find the protecting circle in which the magician stands. itmust soon be realized that these seemingly quaint images and motifs have a deep interstellarimplication. this is why we see so many planetary and sabean symbols in occult books, andwhy occult symbols turn up on the institutes of government, security services, and subver-sive fraternities.the nephilim who fell to earth from the netherworld are trying desperately to regaintheir fr

e name engis. dr. schmerling was the discoverer of these skulls which seem very different in charac-teristics from the neanderthal. atlantis, alien visitation, and genetic manipulation191 appendix b: book abstracts temple of the stars by brinsley le poer trenchsir john deewas the actual discoverer of the somerset zodiac, which for some reason, he knew existed. in about1580, the famous scholar and magician, dr. dee, discovered what he believed to be merlins secret inthe glastonbury plains. according to his recent biographer, richard deacon, he became interested inthe unusual arrangement of the prehistoric earthworks in the glastonbury area and had diagnosed thatthese objects when carefully mapped represented the signs of the zodiac and the stars (p. 10)commentit is obviously not by chance t

MICHAEL W FORD THE VAMPIRE GATE

ignifies self-initiation and the power which is illuminated by the black flame within. bevarasp [avestan/pahlavi] myraid of horses, meaning also ten plagues on humanity. this is a name of azhi dahaka or zohak. black flame the gift of shaitan/set, being individual perception and deific consciousness. the 80 black flame or black light of iblis is the gift of individual awakening which separates the magician from the natural universe, being an antinomian gift of luciferian perception. the black flame is strengthened by the initiation of the black adept, who is able to balance a spiritual path with the physical world. black magick the practice of antinomian and selffocused transformation, self-deification and the obtainment of knowledge and wisdom. black magick in itself does not denote harm o

MICHAEL WYNN THE SOUL TRAVELERS

eaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civilizer, the magician, the chosen one, the incarnated god, the sacrificed. he was all of these things. typical of the west, the most famous savior figure is jesus christ. what christians have generally agreed on regarding this savior is: he is the only son of god or was god. he was born from a virgin. he was prophesied to come. he would, in the latter part of his life, travel around with 12 followers [apostles

e mental world do not respect time and space, but instead represent timeless identities, and one of these identities is the entity you call you (your soul. the mental world is no more than a collection of concepts and thoughts. things like rocks and trees do not exist on the mental plane, only the idea or concepts of a rock, and the concept of trees. the 3rd world, and perhaps most crucial to the magician, is the astral world. this world, unlike the mental world, is subject to a sense of space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used

ly with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could arg

pothetically, that that s correct. if a human--michael wynn's "the soul travelers" 42 and animal could in any way perceive each others thoughts, then there must be a universal language by which concepts and images are conveyed. this universal language is so universal, that even the animals speak it. so perhaps the magical program accepts commands by listening to the thoughts and intentions of the magician. still, there must be something else that the magical program requires to constitute a magical command. everyone has called out "god, sometimes while doing the most horrendous things, and (perhaps luckily) he failed to show up. countless times have the words "satan" and "the devil" been said aloud or contemplated on, and still he doesn't show (unquestionably lucky. we all have will and de

have will and desires, but what stops those everyday thoughts from becoming magical commands? the answer is ritual, visualization, and invocation. we all have ritual. some smoke a cigarette the moment they wake up, some stumble to the coffee machine, and others head straight to the bathroom. everyday we engage in ritualistic behavior, but the difference between our rituals, and the rituals of the magician is that ours are utilitarian, while theirs are symbolic. ours are done to achieve a goal that needs achieving frequently, so we do them frequently, while in their rituals the individual actions are symbolic of their intentions, and represent an organized way to send commands to the magical program. the second major difference between our ritual and theirs is intense visualization. often

MICHAEL W FORD NOX UMBRA

vampyrisrn as within an initiatory context- mastery of the self and the left hand path approach of witchcraft and sorcery. the vampyre- initiate who seeks the union of ahriman and the disunion with the natural-order works in the darker or adversarial spirits, what is the same as within palo mayombe and petro voodoo currents of sorcery. by entrancing the self by the methods of offbeat rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of

other human or animal in such an act is a vile misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the

it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an extension of your isolate and beautiful mind. ritual of the entrance of the neplilimic tomb of sah the vampyric essence is a form of the shadow of the black magician. the vampyre itself is a being whom is conscious of its essence of being, as well as its nightside powers. the sorcerer focuses upon the vampyric essence throught the shades of the dead, and the darkness and shadow is developed internally. it is visualized outside of the self to present a means of opposition, which allows the self to later realign this focus point of the mind the magician

he dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket like box from which the individual shall lie within. soil from a graveyard of which you have rested in should be surrounding you. the calling of the four quarters of the triple hermetic circle should be formulated, from which the magician lies within the casket and meditates upon his

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ch brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the grimoire, each holding a focus of the luciferian gnosis is some way or another. the spirit of azothoz beholds the

ous spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two s

MOTTA MARCELO THE COMMENTARIES OF AL

speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must speak, though he like it not; the 'black brother' ought to shut up (in order to become a magister templi, but he will not. the magus fulfils the law; the 'black brother' rebels against it. the enslavement produced by the ma

ts up the illusion of duality, which leads to excision and destruction "direful; because ra-hoor-khuit is a "god of war and of vengeance; see chapter iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue

neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, loving, hath learnt the lesson of how to love. addendum: more generally, any act soever may be used to attain any end soever by the magician who knows how to make the necessary links. 53. this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! it is clear that this 'kiss (i.e. this book) will regenerate earth by est

also have tribes and nations--see liber 418, and chapter 77 of liber 333. the general key is that you should practice homosexuality only with a fellow thelemite. the house of god, in a sense, is the phallus, xv, the devil, but also is pe, 80, the blasted tower. still in another sense, the phallus being god, the house of god is the kteis, in this case the empress, atu iii. beth, the letter of the magician, also means house, and this is that mystery concerning sin the babylonian moon-god and its influence, that we have already spoken about. serious students are referred to book four, part iii, chapter iv, the long note on the word alim; to the scholion on liber samekh, book four, part iii, appendix iv, section j; to liber aleph, chapters 173-176, 185; to verses 14-2 1 and 34-36 of liber ccc

one becomes 'the knower' it involves the 'death' of all sense of the ego. one perceives one's personality precisely as i now do these printed letters; and they are forgotten, just as, absorbed in my thought, the trained automatism of my mind and body expresses that thought in writing, without attention on my part, still less with identification of the extremes involved in the process. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go "it is i that go" liber aleph must be consulted for a full demonstration of this truth. we may here say briefly that hadit is motion, that is, change or 'love. the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it s

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work this protection ritual on a regular basis. the circle begins and ends at the doorway of the room. the sign of the elder gods the pentagram (five-pointed star) is another tool used by both witches and magicians to keep evil forces at bay. the more complicated forms of magic require the magician to create a cabalistic circle of protection- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll

y the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a m

ew times, don t worry, but practice it until you can say it clearly treat these names with care. they are ultimately powerful, and should be respected. keep them secret from people who do not know about the magic power of the occult. the word spirit, which is derived from the latin spiritus, refers to any disembodied entity, devil, demon or angel; invoked, coerced or otherwise called forth by the magician through the application of those things which are harmonious with it and reflect certain parts of its nature. and if all is propitious assume an aerial body, be visible to sight and reply to questions. the difference between those spirits willing to help you and those that won t, is invariably fear. if spirit invocation is to work, you must do it without any mental reservations. as you be

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

f disdainfully rejecting any such vulgar association "the charters cited by preston are not relevant to the free brothers of modern masonry but to practical, material masons. preston has no doubt confused the former with the builder masons" this citation clearly shows that the initiatory sense of traditional masonry had been lost. after two years of such distractions, it was not necessary to be a magician to prophesize with cagliostro, who had refused to have anything to do with the congress and whose anthology of stories moreover would have been enriched if it included his opinion "miserable philalethans, you sow in vain, you will reap naught but weeds" starting in the nineteenth century and continuing right on into the present, these erring ways persist by staking claims to the respect o

ON COMMUNICATION WITH SET

h museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the heb-sed_ but in the processing of all that i did in the 18 months that followed. i am still processing it, and expect that i will be throughout my earthly incarnation. just as an average magician may write a talisman on a piece of parchment, set writes his talismans on certain hard-won human qualities such as courage, curiosity, determination, play, and creativity. just as the human magician uses his talisman to draw wealth or love into manifestation in the objective universe form the the unmanifest, which the profane call the future, set uses his talisman to draw xeper form the u

ONYX TABLET OF SET

you what you want to hear or sincerely speaking from their own desire? i've met candidates who have ardently read every temple document on the internet and spouted it all back to me for my approval. i'm not impressed by this unless i see that the information was synthesized and interpreted personally. antinomianism. difficult to assess as one man's antinomianism is the other's psychoses. a black magician must know how to play society's game and win. however, the purpose must be to fulfill personal initiatory desires. without that certain spark of rebelliousness, idiosyncrasy or eccentricity what kind of setian can develop? by the way, i certainly don't mean a cookie cutter "satanist" with all the traditional trappings of tattoo, piercing and the latest marilyn manson t- shirt (i'm aware t

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

w up for 17 years. i mention this not as the "cult of the victim, please feel sorry for me" but so that you'll know that substance abuse can gain root in any setian. in fact, as magicians we are more prone to self- justification than anyone else. it (like paranoia) is a form of apepian magic that setians practice all the time. other humans do as well, but we are sadly better at it. once you are a magician your magic will work, even in directions you don't want it to. if you or some setian in your charge has substance abuse issues, don't approach them in a "hellfire and brimstone" manner. christ, they found us by running away from that nonsense. don't be patronizing, don't be easy. stick to your principles and: 1. give them this essay to read. 2. emphasize that black magic and substance abu

eness that unburdening the soul can bring. step three is the beginning of the path leading towards the complete honesty that is necessary to sustain us. 5. i will make a list of all persons i have harmed, and i will becomewilling to make amends to them all. i will pledge to transform myself sothat i am powerful enough to make amends to them. now here you need to answer a question "hey i'm a black magician,why do i have to worry about others "the answer here is that- the way we treat those who matter to us is an extension of how we treat ourselves.the fact that we have assigned positive meanings to these people means they stand for good (self-pleasing) aspects of our psyche, and if we have made war against them in the objective universe, we have made war against ourselves in the subjective

bers, thanks to a certain michael aquino's iv work in the church of satan following the writings of iambilicus. the number of stasis is six (see "the ceremony of the nine angles" in the satanic rituals and waterfield, robin, trans. the theology of arithmetic: on the mystical, mathematical and cosmological symbolism of the first ten numbers. grand rapids, mi: phanes press, 1988) therefore a setian magician can use a six part formula of action to kill anything, even stasis (inside of outside of the temple. here is such a formula of simple real world action, which if followed in exactly this order will remove the effect of dead wood (although kicking them out is sadly much harder. they may remain, but they will be neither happy nor prosperous. print this out, keep it, use it! 1. notice, in pu

PATRON OF SORCERY

of chaos that threatened the solar barque "oh dark's disturber, thunder's bringer, whirlwind, night- flasher, breather-forth of hot and cold. i'm he who searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" later in the same text the magician addresses the rising sun..you who are fearful, awesome, threatening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and unmeasured" as mentioned elsewhere, the rising sun was one of the symbols of xepera, the ancient egyptian concept of self-creation. fragments of egyptian are found everywhere in these greek spells. the 'true names "erb

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

he holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs and forgets the spirit. further atavistic resurgence will summon lucifer and the fallen angel shall become you in every way. this can be accomplished later once the spirit is called forth and through the death posture a re-alignment can b

ften the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as "black brothers. the essential study and practice of a sorcerer to ascend is significant in the point that the individual must grow with his or her studies, to become the topic therein. the self which is also known as "kia (austin spare's "the book of pleasure) should be explored on every possible level, understanding the foundation for the conscious

PRELUDE TO THE BLACK ARTS

ess, b j c c. c. albert g.mackey, encyclopedia of freemasonry, rev. robert i. clegg, c vols (new york: masonic history co, b j c j, under rites. d. francois timoleon begue clavel, histoire pittoresque de olprelude to the black arts by nate leved becoming an adept in the black arts is something that takes time and patience. you just can't wake up one morning and decide to become a successful black magician and then expect to have mastered the arts by setting sun. it doesn't work that way. the power or force that we associate with magick is accessed or tapped by the human psyche in different ways by different people. granted, there may be a certain similarity in methodology, but the finished application and results can be quite varied. you might well say that magickal thought and practice ta

the human psyche in different ways by different people. granted, there may be a certain similarity in methodology, but the finished application and results can be quite varied. you might well say that magickal thought and practice takes some getting used to. then, there is a sort of an apprenticeship period of experimentation and learning before any expertise or actual consistency is gained. the magician must allow time to become accustomed to this new state of mind and practice, and he/she must also wait a time with patience for the various entities and forces at large to become comfortable with and accept them too. after all, we are not dealing with guardian angels here. relationships on any level take time to form. do you want to be able to command the forces of darkness? well, wouldn'

e of outputting lots of good demon food, and they want it. the trick is to provide them some of this excess spurious energy without draining yourself dry as an empty wineskin. the energy of hatred, sex, desire, fear, nervousness, apprehension or sorrow are all tasty morsels to them, and once they get used to feeding at your trough, they will come back for more. of course, if you are a really dark magician, then your victims will be a rich source of satisfaction to them, yes, a veritable buffet of delectables. therefore, the apprentice magician should avoid biting off more than he/she can chew until he/she develops a certain measure of control. that is the ability to do and not do by choice. in magic, control is everything. there is doing and not doing. both have a proper place in the magic

elp with the other, as the skills intertwine. start out with text book readings, but after a while, you'll notice subtle nuances that proffer a more complete understanding of the subject of interest. while learning, cast or throw a hand and then watch and see what develops. soon, your chosen method will begin to come clear to you, and you will gain confidence in it. after all, a spiritually blind magician certainly leaves something to be desired. i mean, if you can't scry, how are you going to know that mary jo smith is sleeping with the preacher? purpose to be successful at any magickal endeavor, you must have a purpose. for instance, mary jo is sleeping with the preacher, and your purpose is to make an example of her. a secondary purpose is to make her stop and also to teach the next dam

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

it appears to me, chaim [vital, that this is how we understand that balak and balaam comprise elements of both cain and abel. for there is light from abba and ima in both of leah fs heels and in rachel fs head. it is just that leah fs heels derive mainly from the lights of ima while rachel fs keter derives mainly from the lights of abba. so it appears to me. you can now understand why balak was a magician while balaam was a sorcerer, as is stated in the zohar. this is because a sorcerer fs power is just in his mouth, and so balaam was mainly from abel, as we said, and he was the evil breath that issues from the mouth. abel (hevel) in hebrew means gbreath. h but balak was mainly from cain, who was derived from ima, which is expressed through action, as you know from [our discussion of] the

ly in his mouth. as explained previously, balaam derived from abel, whose hebrew name (hevel) means gbreath. h but balak derived from cain, who personified action. as explained previously, cain is derived from ima, which is expressed in action, as opposed to abba, which is expressed in thought. 5 exodus 21:35-36. 6 genesis 27:27. 7 numbers 22:5. the arizal on parashat balak 629 he was therefore a magician, for he derived from the states of gevurah [in the] arms, the hands, and the fingers, and that is why it is written gwith magic [tokens] in their hands. h8 as mentioned previously, balak fs emissaries came to balaam with magic instruments, so that he not be able to refuse on account of not having the right tools. the implication of the verse fs phraseology is that magic is something done

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he ordinary. but electricity is no longer a "magical" force, for modern man has understood and harnessed it. so too, there are other forces beyond electricity and even nuclear power awaiting their further discovery and definition by man. and as crowley articulated "magic"means creating change through consciousness at will. the alchemist preceded the chemist, the astrologer the astronomer. and the magician is a threshold to an inner frontier which encompasses the limitless possibilities of the manifested and unknown universe as being contained, dormant, but inevitably actualized "within" the psyche. there is no better explanation of the structure, function, and basic concepts of the golden dawn system than in regardie's introduction to the original edition of this book contained herein. thi

ndfill thedull void: and unwearied, standingaside--if to strike one blow amiss. but if< forth ee. rthyd bra in will reel, referred to as the "sine qua non" of able, by a kind of process of induction, powerful healing creative energy (and in the absence of verbal "orgone" and, in his opinion, it is what worshipped as "god" a jungian may upon individual interpretation. or release of libido. but the magician calls with proper training and dedication, the aid of an outside person regardie had a phenomenal ability efficiently. however, once in 1982 middle pillar technique twice daily result would eventually occur. if this and prolonged rhythmic deep "hierophant"and trust that one's personal intention of sincere effort. several months into my therapeutic placed a copy of crowley's the holy crowl

l catch himself under obsession to them-he will see how they fix and make possible the recall of events and emotions, and with this knowledge he will become aware of how his words affect other people. as he begins to realise the tremendous miracle of words, the magic both good and evil of human communion by words, he will begin to grasp why the order reiterates the importance of silence. the true magician must understand his tools and, in periods of silence, he must contemplate words as one 94 the golden dawn: volume i book one of them. as he thus traverses the long road to dispassionate self <188> knowled e, and no longer has to waste energy in doing battle for and indu 7 ging wounded feelings in defence of a totally false idea of himself, he is led to meditate on the varied symbols of th

lmost seem to be a physical one. if this invocation is slurred over or <155> inconsequentially performed, then a great deal of power must be 3 78 the golden dawn: volume 111 book five expended unnecessarily on the remaining parts of the ritual in order to redeem the entire operation from failure. and the operation would suffer from the disadvantage of having been effected by the human part of the magician, instead of by his own higher genius. if the vibratory formula of the middle pillar is very powerfully employed, using the name appropriate to the operation on hand, and if the force thus invoked is distributed throughout the sphere of sensation by the formulae of the mystic circurnambulation- both of which are fully described in z. 1, book five -then the chances of success are great. it

cration of flashing tablets and talismans; and especially in operations striving towards invisibility or transmagical formulae of neophyte grade 3 79 formation is the successful invocation of the divine force necessary. one final word as to these ceremonies. the student is not to assume that these operations in themselves are important. that is, from the spiritual point of view, the fact that the magician can attain invisibility or effect a transformation or a materialisation is relatively unimportant. what does matter however, is that these operations comprise a discipline and a type of trainkg which is almost indispensable in the serious labours of spiritual development. the student who has struggled with these formulae, and who has kept his aspiration to the divine keen and untarnished

REGARDIE TALISMANS

dopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley once put it extremely well: it will be seen that the effect of this whole ceremony is to endow a thing inert and impotent with balanced motion in a given direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student

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

r by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christi

ers of the council of trent, proclaiming that he has discovered the absolute doctrine, hidden from the foundation of the world, and is longing to share it with them. the council heeds not the maniac, does not vouchsafe to condemn him, but proceeds to examine the grave questions of efficacious grace and sufficing grace. he whom we behold perishing poor and abandoned is cornelius agrippa, less of a magician than any, though the vulgar persist in regarding him as a more potent sorcerer than all because he was some6 the doctrine of transcendental magic times a cynic and mystifier. what secret do these men bear with them to their tomb? why are they wondered at without being understood? why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church a

s. it follows that i shall speak clearly and make known everything, with the firm conviction that initiates alone, or those who deserve initiation, will read all and understand in part. there is a true and a false science, a divine and an infernal magic in other the candidate 3 words, one which is delusive and tenebrous. it is our task to reveal the one and to unveil the other, to distinguish the magician from the sorcerer and the adept from the charlatan. the magician avails himself of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nat

self of a force which he knows, the sorcerer seeks to misuse that which he does not understand. if it be possible in a scientific work to employ a term so vulgar and so discredited, then the devil gives himself to the magician and the sorcerer gives himself to the devil. the magician is the sovereign pontiff of nature, the sorcerer is her profaner only. the sorcerer is in the same relation to the magician that a superstitious and fanatical person bears to a truly religious man. before proceeding further, let us define magic in a sentence. magic is the traditional science of the secrets of nature which has been transmitted to us from the magi. by means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly, that is, after a manner which tra

ving light, being the great magnetic agent. such images and reflections are revelations when science intervenes to reveal us their body or light. the man of genius differs from the dreamer and the fool in this only, that his creations are analogous to truth, while those of the fool and the dreamer are lost reflections and bewrayed images. hence, for the wise man, to imagine is to see, as, for the magician, to speak is to create. it follows that, by means of the imagination, demons and spirits can be beheld really and in truth; but the imagination of the adept is diaphanous, whilst that of the crowd is opaque; the light of truth traverses the one as ordinary light passes through clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoria

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

e related identically and the proportions progressively rigorous. but in order to work miracles we must be outside the normal conditions of humanity; we must be either abstracted by wisdom or exalted by madness, either superior to all passions or outside them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instru

ou, but at the same time seems the strongest and most desirable. perform the exercises of st. ignatius again and again, without allowing yourself to be discouraged, and you will attain the faith of a jesuit. the result is infallible, and should you then have the simplicity to ascribe it to a miracle, you deceive yourself now in thinking that you are a voltairean. h an idle man will never become a magician. magic is an exercise of all hours and all moments. the operator of great works must be absolute master of himself; he must know how to repress the allurements of pleasure, appetite and sleep; he must be insensible to success and to indignity. his life must be that of a will directed by one thought and served by entire nature, which he will have made subject to mind in his own organs, and

religions, but room also for science! we have passed, thank god, the days of inquisitions and pyres; unhappy men of learning are no longer murdered on the faith of a few distraught fanatics or hysterical girls. for the rest, let it be understood clearly that our undertaking is concerned with curious studies and not with an impossible propaganda. those who may blame us for daring to term ourselves magician have nothing to fear from the example, it being wholly improbable that they will ever become sorcerers. 22 chapter iii the triangle of pantacles the abbot trithemius, who in magic was the master of cornelius agrippa, explains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and

r anything, such is the secret of power, and this is the magical arcanum which tasso brings forward in the persons of the two knights who come to deliver rinaldo and to destroy the enchantments of armida. they withstand equally the most alluring nymphs and most terrible wild beasts. they remain without desires and without fear, and hence they attain their end. does it follow from this that a true magician inspires more fear than love? i do not deny it, and while recognizing abundantly how sweet are the attractions of life, while doing full justice to the gracious genius of anacreon and to all the youthful efflorescence of the poetry of love, i invite the estimable votaries of pleasure to regard the transcendental sciences merely as a 40 the ritual of transcendental magic matter of curiosit

ved in his star, and could he have been persuaded to explain what he meant thereby, it would have proved to be his genius; he was right therefore in adopting the pentagram as his sign, because it is the symbol of human sovereignty acquired by intelligent initiative. the mighty soldier of the revolution knew little, but he divined almost everything; so was he the greatest instinctive and practical magician of modern times; the world is still full of his miracles, and the country people will never believe that he is dead. blessed and indulgenced objects, touched by holy images or venerable persons; chaplets from palestine; the agnus dei, composed of the wax of the paschal candle and the annual remnants of holy chrism; scapulas and medals, are all true talismans. one such medal has become pop

ROBERT KIRK WALKER BETWEEN WORLDS

out special visual faculties. following the biblical citations, we find the classical sources of authority for kirk's thesis: pythagoras, socrates, plato, dionysus areopagita, and the poets. and if we doubt kirk's learning at all after this array of evidence, he cites dr. moore, and cornelius agrippa. agrippa (1486-1535) is perhaps the most curious reference in the list, for he was notorious as a magician. possibly kirk is referring to agrippa's de occulta philosophia, published in 1531. commentary 115 various examples concerning the protection of humans by invisible allies are given (page 50) such as the noctambulo or sleep-walker who suffers no injury. the strumpet leannain sith, or fairly lemans, are reintroduced, and the curious phenomenon of highlanders stabbing their companions as a

faith. http//www.dreampower.com/kirk_wbw/pg_126.htm (10 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds the fact that tam lin describes in advance the fairy court and the magical transformations is usually taken for granted, but indicates a typical magical operation. the guardian entities will not only effect magic, within the tradition, but they will also display, or inform the magician in advance, in an educative or helpful role. the simple acquisition of information, however, is not sufficient, for the sequences must be experienced. in many versions of the ballad, the description is given, then repeated in its entirety during the chronological development of the disenchantment. three courts of elfland are usually described- those that ride on black, brown and white hor

sed in green, riding upon a horse, and her bridle is hung with silver bells. she is a appendix 4: thomas rhymer 145 nature power, the isis of the ancients. thomas erroneously titles her as 'mighty queen of heaven, and she immediately corrects him. this apparently trivial detail of flattery is a very significant magical clue, which reveals important laws and powers of operation. firstly, the human magician or initiate, whether male or female, is apt to confuse innerworld powers readily. most modern occultists are so shocked at actually contacting any being whatsoever, that they invariably confuse the communication out of sheer surprise at their own partial success. the ballad teaches us two http//www.dreampower.com/kirk_wbw/pg_138.htm (7 of 11 [10/9/2001 12:37:14 am] robert kirk- walker bet

RUBY TABLET OF SET

sdom. intelligence is therefore a lower order opposite than wisdom. hierarchy the ability to comprehend a message or situation is a measure of one's intelligence. note that the temple of set recognizes two classes of intelligence: that of the mind and that of the heart. similarly there is comprehension using faculties of the mind, and comprehension using faculties of the heart. the xepering black magician should strive to develop both modes of comprehension and intelligence. hierarchy patience is another quality which combines with others to make wisdom. patience is therefore of the same level as intelligence. balance although patience is generally better (more beneficial) than impatience, sometimes impatience is appropriate- these opposites definitely require balance. polarity our first i

situations, and perhaps these should be a second pair of opposites subsidiary to good and evil. opposition the popular misconception of black magicians is that we must be evil (or bad. we sometimes foster this misconception because we find good in many of the activities and philosophies which the blind public believes to be evil. however, in both objective and subjective arenas, the healthy black magician will always pursue a personal absolute of good, and seek to destroy evil (it's just that our perception of good and evil differs significantly from that of the blind public, as do our methods) 1a2a1b4 objectivity- subjectivity n 2 o i 1a2a1b4a value: good- evil o 2 s i 1a2a1b4b justice- injustice o 1 s i hierarchy an earlier draft of this taxonomy included justice under wisdom, since it t

hieves powers he had not known before, he assumes much about his place in the universe and his freedom to act. he is often lulled to sleep by his own abilities, never realizing the extent to which he is a mechanism controlled by the laws of an entropic universe, nor crystallizing in his mind the possibility of changing this state. gurdjieff's contention of most immediate concern to the practicing magician is that man's magical powers need more than training for release from the three-dimensional world to develop. man himself stands only at the edge of the greater worlds. consciousness can only evolve consciously. it is up to you to create within yourself a free being capable of more than mere reaction to events. gurdjieff's system does not require you to take its assumptions on faith. in a

ngs. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to xeper. words which have become symbols to us can be u

ast, the setian cannot attribute his or her behavior, whether perceived as positive or negative, to set. sartre goes even further, pointing out that the individual is not only responsible for their own making, but for that of a world of his or her own choosing. i see this as an intimation of a magical view of existence, even though sartre would surely have cringed at such a suggestion! the setian magician knows that the world (objective universe, or more precisely, their perception of it) is made by the subjective universe. in addition to this, setians know that they only need concern themselves insofar as their perceptions of the objective universe are concerned. the objective universe is neutral in nature- neither positive nor negative; however, individual perception through means of the

SABBATIC KABALA OF THE CROOKED PATH

ke. in the tarot these letters has been assigned to the priestess and death. since this cell is the lunar abode it is also the cell where they mysteries of the psychosexual fluids are understood. the house it self is concerned with the pure and genital production of the elixirs and is marking a state of transition into a higher understanding of these mysteries which are of an cerebral nature. the magician should by the understanding of this alchemical house ground an understanding of the lunar rays and its effect, for instance through the work of the kalas or colours of the moon. this mystery is stellar in origin, but has found a junction of manifestation in the trans -lunar realms and is therefore a proper mystery to explore prior to the deeper and transcendent mysteries of the stellar wi

SALMANRUSHDIE THESATANICVERSES

nows what sort of ideas in their heads, so at once, bang, out comes the rule book, the angel starts pouring out rules about what women mustn't do, he starts forcing them back into the docile attitudes the prophet prefers, docile or maternal, walking three steps behind or sitting at home being wise and waxing their chins. how the women of yathrib laughed at the faithful, i swear, but that man is a magician, nobody could resist his charm; the faithful women did as he ordered them. they submitted: he was offering them paradise, after all "anyway" salman said near the bottom of the bottle "finally i decided to test him" one night the persian scribe had a dream in which he was hovering above the figure of mahound at the prophet's cave on mount cone. at first salman took this to be no more than

SAPPHIRE TABLE OF SET MAIN

er of magic, and that magic is the control of the interrelationship between the pu and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obvio

SAPPHIRE TABLET OF SET

er of magic, and that magic is the control of the interrelationship between the pu and the ou. the magister templi no longer "needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obvio

SATANGEL

ir roots in pre-christian magick is a fact alluded to again and again as this work progresses, for it cannot be overstressed. in the words of arthur e. waite, it is croquetemaine explained by diabolus, the runes of elf-land read with the interpretation of infernus (the book of ceremonial magick, 1911. the classical grimoire have also shown their influence in more recent times. it is told that the magician allan bennet, upon meeting the student aleister crowley for the first time, greeted him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to state simply, then, little brother, the goetia has been meddling with you! note that crowley later identified himself as th

are called upon to bully the demonic forces into submission to the will of the summoner. the danger of the heresy here is that it is not seen as at all incongruous that a holy man might also be conversing with the powers of darkness, even if it is to subordinate them. the book of abra-melin sometimes called the sacred magick of abra-melin the mage, the text claims to have been written by a jewish magician in wursburg for his son in 1458. it is considered more likely to date from the 18th century, the oldest known version being in french and preserved in the arsenal library in paris. the art described within is called the attainment of the knowledge and conversation of the holy guardian angel, which later became the principal goal of the thelemic current, as inspired by the magician, psycho

iously disagree on this point. their ruling prince is raphael. see ezekiel 1:13-19. the second circle middle triad the second triad are concerned with the dualistic nature of humanity in seeking the ultimate unity with god. as such they are closer to humanity, and more prone to corruption. in occult lore many are considered to be double agents, appearing both as angels and as devils. to the black magician or witch they are thus powerful allies. 4th choir: dominions also called dominations, lords, kuriotetes, and in hebrew lore hamshallim. considerd as channels of mercy residing in the second heaven, and according to dionysus regulate the angel s duties. its ruling lords are zadkiel, hashmal (hasmal/chasmal, the fire speaking angel, yahriel and muriel. 5th choir: virtues known also as malak

ore agreeable oblations. perfume the viands with sweet incense and sprinkle them with exorcised water; then commence to conjure the spirits until they shall come. this is the manner of making sacrifices in all arts and operations wherein it is necessary, and acting thus, the spirits will be prompt to serve thee (the key of solomon. the method of honorius after the consecration of the emblems, the magician shall recite the following prayers, kneeling. prayer my sovereign saviour jesus christ, son of the living god, thou who for the salvation of man didst suffer the death of the cross; thou who before being abandoned to thine enemies, by an impulse of ineffable love, didst institute the sacrament of thy body; thou who has vouchsafed to unworthy creatures the privilege of making daily commemo

d address you: why dost thou torment me further? leave me to rest, and i will confer upon thee the nearest treasure, on condition that thou dost set apart the first monday of each month, and dost not call me oftener than once a week, to wit, between ten at night and two in the morning. take up thy pact; i have signed it. fail in thy promise, and thou shalt be mine immediately and everlasting. the magician replies to the spirit as follows; i agree to thy request, subject to the delivery of the nearest treasure which i can at once carry away. follow the spirit without fear, cast your pact upon the hoard, touch it with your rod, remove as much as you can, return into the circle walking backwards, place the treasure in front of you and recite the discharge of the spirit: o prince lucifer, i am

SATANIC BIBLE

and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around god-based, spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "church. as i listened to lavey talk that first time, i realized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all rational

l enough to provide the necessary background music. it turned out he knew more music and played better than the regular calliopist, so beatty cashiered the drunk and installed lavey at the instrument. he accompanied the "human cannonball, hugo zachinni, and the wallendas' high-wire acts, among others. when lavey was eighteen he left the circus and joined a carnival. there he became assistant to a magician, learned hypnosis, and studied more about the occult. it was a curious combination. on the one side he was working in an atmosphere of life at its rawest level- of earthy music; the smell of wild animals and sawdust; acts in which a second of missed timing meant accident or death; performances that demanded youth and strength, and shed those who grew old like last year's clothes; a world

e people who attempt to appear emancipated from guilt by joining a witchcraft group, and then practice the same basic philosophy as christianity. white magic is supposedly utilized only for good or unselfish purposes, and black magic, we are told, is used only for selfish or "evil" reasons. satanism draws no such dividing line. magic is magic, be it used to help or hinder. the satanist, being the magician, should have the ability to decide what is just, and then apply the powers of magic to attain his goals. during white magical ceremonies, the practitioners stand within a pentagram to protect themselves from the "evil" forces which they call upon for help. to the satanist, it seems a bit two-faced to call on these forces for help, while at the same time protecting yourself from the very p

unk themselves in smelly oils and hope the money comes in; meditate so they can arrive at a "great spiritual awakening; recite long incantations with the name of jesus thrown in for good measure, between every few words, etc, etc, etc, ad nauseam! because- this is not the way to practice satanic magic. if you cannot divorce yourself from hypocritical self-deceit, you will never be successful as a magician, much less a satanist. the satanic religion has not merely lifted the coin- it has flipped it completely over. therefore, why should it support the very principles to which it is completely opposed by calling itself anything other than a name which is totally in keeping with the reversed doctrines which make up the satanic philosophy? satanism is not a white light religion; it is a religi

nt needs of man. so, why waste time "buying oats for a dead horse? the watchword of satanism is indulgence instead of "abstinence. but- it is not compulsion. on the choice of a human sacrifice the supposed purpose in performing the ritual of sacrifice is to throw the energy provided by the blood of the freshly slaughtered victim into the atmosphere of the magical working, thereby intensifying the magician's chances of success. the "white" magician assumes that since blood represents the life force, there is no better way to appease the gods or demons than to present them with suitable quantities of it. combine this rationale with the fact that a dying creature is expending an overabundance of adrenal and other biochemical energies, and you have what appears to be an unbeatable combination

SATANIC RITUALS

e the higher man developed his dreams and materialized his plans, until the frozen sperm of his magical child could be born upon the earth. the child has emerged in the form of satan-the opposite. the cold and hungry of the past produced offspring to till the fields and work the mills. their cold will stop and their hunger shall end, but they will produce fewer children, for the by-product of the magician's frozen seed which has been born upon the earth will perform the tasks of the human offspring of the past. now it is the higher man's role to produce the children of the future. quality is now more important than quantity. one cherished child who can create will be more important than ten who can produce-or fifty who can believe! the existence of the man-god will be apparent to even the

mn whatever is opposite as "evil" action and reaction, cause and effect, are the bases of everything in the known universe. yet when automobiles are generally large, it is said "no one will ever drive a small car" or when hem lines go up "they'll never wear long dresses again" etc. the mere fact that the smugness-and boredomof the populace rests on the mantra "it'll never happen" indicates to the magician that he must avoid such thinking. in magic the unexpected occurs-with such regularity, in fact, that it is safe to say that to dwell on anything too long is to consume it. magic is a push/pull situation, like the universe itself. while one is pushing, he cannot pull. the purpose in ritual is to "push" the desired result within a unique span of time and space, then move away and "pull" by

about it" or "want to see what it's like" a philosophical commitment is a prerequisite for acceptance into ritualistic activities, and this serves as a rudimentary screening process for organized satanism. consequently, a degree of compatibility-necessary to a successful workingexists within the chamber. of course, anyone can say "i believe" simply to gain access. it will be up to the discerning magician to determine actual sincerity. because lesser magic is everyday magic, a finely attuned sense of discrimination is essential for all accomplishment. in addition, one of the most important "commandments" of satanism is: satanism demands study-not worship! this book was, for the most part, written because the author believes that ritual magic should be removed from the sealed vacuum in whic

ultimate successmagical or otherwise. the difference between prayer and magic can be compared to the difference between applying for a loan and writing out a blank check for a desired amount. a man applying for a loan (prayer) may have nothing but a job as collateral and must keep working and pay interest, should the loan be granted. otherwise he will wind up with bad credit (purgatory. the man (magician) who writes the desired amount on the blank check, assumes there will be delivery of the merchandise, and he pays no interest he is indeed fortunate-but he had better have sufficient funds (magical qualities) to cover the amount written, or he may wind up in far worse straits, and have his creditors (demons) out looking for him. magic, like any other tool, requires a skilled hand. this do

d amount on the blank check, assumes there will be delivery of the merchandise, and he pays no interest he is indeed fortunate-but he had better have sufficient funds (magical qualities) to cover the amount written, or he may wind up in far worse straits, and have his creditors (demons) out looking for him. magic, like any other tool, requires a skilled hand. this does not mean that one need be a magician's magician or an advanced scholar of occult teachings. but it requires an application of principles-principles (earned through study and experience. life itself demands application of certain principles. if one's wattage (potential) is high, and the proper principles are applied, there is very little that cannot be accomplished. the more readily one can apply the principles needed to effe

SATANICON

d by four sides connected, with opposite sides parallel. this figure represents the principles which govern imitative magick. the left side of the figure represents the realities and actions of the dark will which manifest upon the etherical plane during ritual. moving towards the right lies the physical plane, which, if properly affected parallels the previous etherical event -14- when the black magician exercises his dark will, he enters into the governing etherical plane where everything lawful is subject to his desires. hence, this is the nature of the parallelogram, which is the foundation of cause and effect. devaxcus librt, the beast of revelation, was sired by satan and brought forth from the womb of lilith adam s first wife. the beast represents emotion and man s inherent animal n

ess is the term which describes this order of black magick which consists of two (2) essential elements: inner magical art: ima describes the celebrant s regression to an emotionally base state. his imagination is operating at peak efficiency and the elements of time and space are in a state of disorder. the imagery is intense and abundant for the series of events that take place within the black magician s domain of darkness, the black chapel. anyone can be present, and anything can happen within the creative darkness of the celebrant s mind. caution: during creative darkness, the practitioner of satanicon magick may unknowingly subject himself to fits of infernal madness: conjuring darkness and demons may inadvertently cause a change in the psyche; a crossing of the boundary which separa

of thought. the latter part of this theory i find highly questionable and too idealistic for infernal realism and hardcore black magick. the implantation of a satanist s desire is better effected by using the more practical methods of direct contact, suggestion and magickal symbolism during the waking hours: the hours of suggestibility of the intended. ritual is simply a method by which the black magician expresses his deepest desires. though this act of sacred symbolism, the emotions involved may be (sporadically) relieved. concerning the reverent the conducting of a ritual of black magick also, of course, presupposes a personal commitment to realizing one s desires outside of and sometime after ritual. the act of kissing, licking, sucking and fucking one s love object by proxy (the demon

ermed the id. the physical residence of the id is found in an area called the mammalian brain, which is a mass of tissue which rests upon the top of the spine. this area of the subconscious is the vehicle of primeval instincts which are inherent in every human being: the instincts that led primitive man to satisfy his needs and to survive through lust, hunting, and killing. the need for the black magician to become more familiar with his id, or inner self, is important to his sense of self-awareness; his instinctual needs, and his outward awareness of the various aspects of his surrounding world. modern man has compromised to a large extent his awareness of the more important aspects of his inner self. through generations of conditioned repression, civilized man has become servile and stal

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

lieved to be situated on ley lines, which carry two currents of energy around the planet. it is this belief that is reflected in the theory that the abyss is a location point where the magical worlds and the mundane worlds collide. yet this gateway is also believed to exist within the human psyche at the point where the conscious and the unconscious meet and it is from this point that the satanic magician draws forth his magical power through the medium of satanic ritual. magical use of the abyss from this perspective varies according to the tradition of the order of nine angles one may utilise the tarot cards as pathworking images to explore the hidden side of the human psyche, the side that normally remains untouched in the abyss. alternatively the individual may undertake a specific rit

on of the abyss, or bottomless pit with the cabalistic concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism of the universe gives off'(20) from this perspective the qliphoth can be utilised by the black magician to work dark magic, using a powerful form of universal energy. as such, kenneth grant, the head of the english lodge of the ordo templis orientis, more commonly known by it's initial's o.t.o, has written a trilogy of books on the subject of using such dark energies. this has been formulated into the 'typhonian current' a system of magic that works with the dark side of the cabalistic tree

oice of human and animal sacrifice from the perspective of the amount of energy that it dispels. when comparing this dissipation of energy with the energy produced through emotional and sexual release, anton la vey, high priest of the church of satan, concludes that 'the only time a satanist would perform a human sacrifice would be if it were to serve a two-fold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious and deserving individual'(33) it is apparent then that there is a comparison between the order of nine angles methods for the selection of victims and that of the church of satans. both select victims that are naturally obvious as targets for satanic wrath. however, the chruch of satan, although adhe

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

t conflict with the aesir and represent destruction and chaos. within these classes are a number of specific gods and goddesses: thor, the thunderer, who races across the sky in his chariot to create thunder. thor wields the divine hammer, called mjollnir. he is the god of weather and crops. odin, the one-eyed god, who gave up an eye to drink from the fountain of wisdom. odin is the wise one, the magician, who acquired the secrets of the northern european runic alphabet (also called runes) by hanging for nine nights from the tree yggdrasil. the celtic goddess bridgit, or brigit, was made a saint by the catholic church. as older religions in europe encountered newer ones like christianity, they each would change and adapt to one another. christianity s influence often left the older religio

SETH IN THE MAGICKAL TEXTS

the first man, and prays to be restored to the original state from which he has fallen. e. peterson, to whom we are indebted for a penetrating analysis of the two prayers, connected the strange name of one of the prayers =u!tika (i.196, with the fifth hour of the day: in pgm iv.9, the time of the =u!tika is the fifth hour. according to iv.174ff, this is the hour when the sun is in zenith and the magician turns to his god typhon.6 the puzzling portrayal of seth-typhon as a sun god in greco-roman times remains to be fully accounted for,7 but that religio-historical problem lies outside the scope of this paper. 5 secret books 104f. already r. wunsch, sethianische verfluchungstafeln aus rom (leipzig 1898) 108- 113, 116, et passim, argued for an amalgamation of seth-typhon and seth-christ. he

iii.83).20 the egyptian god seth, however, cannot be recognized in the coptic magical papyri (see kropp, zaubertexte 3.9-10. pearson was not aware of other occurrences of the name of seth in the coptic texts, but the name does occur. already w.h. worrell published a transcription and translation of one of the texts in the coptic "wizard's hoard, now found at the university of michigan.21 here the magician identifies himself with "seth the son of adam, the first revelation of the unformed hands c (1.15-2.2. he is the one "to whom have been revealed the virtues, and the mysteries, and its manipulations (i.e, the rituals which attend the prayer, and the power of these arts (4.2-5. p. mirecki, who is preparing a comprehensive critical edition of the "wizard's hoard, correctly has pointed out t

SETIAN DIVINATION

eramentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think my remarks might show how a setian would make a somewhat different use of divinatory systems. you are all free to try the following. the use of a divinatory system requires four things to be of use to the awakened black magician. firstly it must reflect a sovereign viewpoint, that is to say these are symbols that apply to the questions of kingship, not when the crops need to be harvested. secondly the system must be usable within a rational and ordered life. thirdly the questioner must be of great emotional maturity. fourthly, the system must have uses in sorcery. let us consider the idea of war. now if you asked

SEVEN SHADES OF SOLITUDE

as a perpetual apprentice, a constant journeyman, and as a presiding magister of covine, lodge and lineage- the circle of arte has yielded up its own-being of solitude according to many subtil degrees of understanding. although i often practise in assembly and convocation, if a man be defined by his greatest predilection and most frequent manner of ritual observance, then i am in truth a solitary magician in the time-honoured custom of english cunning-craft. if i may say this of myself, then it is indeed true of all whom i have known and held dear as true brethren of the faith. it is from such experiences as my meagre years have garnered that seven shades of solitude have become known to me, and it is these gradations of the lonely road which are set forth below. each of the shades represe

thout compromise or deficiency to the realisation of intent. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and outwardly. the hermitage of the magister resides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

well your words and deeds. words are like small seeds; once cast upon the wind, they cannot be called back. deeds are stronger yet, for they have a toehold in the here and now. an idea can arrive in a blink, be executed in a flash, and take years to undo. here is wisdom: the closer an adept draws near to the force, the better their ideas become. this lesson is especially important to the serious magician as acting upon whim when performing in the circle can bring unexpected results. there is much upon the astral planes that is not on your side. your opposition would relish the opportunity to cream you where you stand. another way to look at it is that you want maximum return on your magical efforts. anything else is mediocre. an attitude problem attitudes are really mind sets. some are br

for years. for most, they become a lifetime project. this does not mean that you can't travel further until you achieve success, but do keep on chipping away at them. the whole point of all this is learning self discipline and self control. now, why would anyone want to do that? the answer is: anyone who has ever amounted to anything at all has learned these lessons. more than that any successful magician who has managed to survive has mastered them "there have been those who could do miracles. of course, the question arises as to how could they accomplish such feats, and the answer is always that they believed that they could. their word was law, and they lived by it. naturally, when they said that something would happen, it did. why? because they said it would" stilling the mind we all n

in the game of morality, somebody else is always the winner. therefore, it is doomed to failure. every key we teach is designed for the strengthening of and the prosperity of the self- the individual. we teach impecability instead of morality. there is a big difference there. we push personal best to the max. we practice our daily manipulations with the goal of impecability in mind. a successful magician is always impeccable in his or her actions, words, commands and executions. we are pure of desire, pure of focus, pure of intent and pure of will. when we lock on to a goal, we achieve it- period. even if we have to call in the troops to get it done. again, there is strength in numbers. a small group of likeminded individuals who share a singular purpose can raise hell! the weakest link i

dept 1. they stand up for their rights. 2. they build their house on a strong foundation. 3. their charity begins at home. 4. they are ones who know. 5. they teach their children well. 6. they support their community. 7. they go with honor. from this point onward these seven principles must be forever engraved upon your consciousness, for without them there is no chance for further advancement. a magician must have power, be power and exhibit power in order to control the principalities and powers of the circle. if a magician can't handle simple concepts such as these, he or she had best seek succor from another source "else, yea verily, i say unto thee, thou shalt become daemon dung shoudest thou fail" all right, lets get with the program. here is where heavy use of the three ps will real

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

lackey her as her slave "you demand mastery over the past, a conception of the future. has not the art that is truly noble for its domain the future and the past? you would conjure the invisible beings to your charm; and what is painting but the fixing into substance the invisible? are you discontented with this world? this world was never meant for genius! to exist, it must create another. what magician can do more; nay, what science can do as much? there are two avenues from the little passions and the drear calamities of earth; both lead to heaven and away from hell, art and science. but art is more godlike than science; science discovers, art creates. you have faculties that may command art; be contented with your lot. the astronomer who catalogues the stars cannot add one atom to the

chapter 3.vi. tu vegga o per violenzia o per inganno patire o disonore o mortal danno "orlando furioso" cant. xlii. i (thou art about, either through violence or artifice, to suffer either dishonour or mortal loss) it was a small cabinet; the walls were covered with pictures, one of which was worth more than the whole lineage of the owner of the palace. oh, yes! zanoni was right. the painter is a magician; the gold he at least wrings from his crucible is no delusion. a venetian noble might be a fribble, or an assassin, a scoundrel, or a dolt; worthless, or worse than worthless, yet he might have sat to titian, and his portrait may be inestimable, a few inches of painted canvas a thousand times more valuable than a man with his veins and muscles, brain, will, heart, and intellect! in this c

dare to clasp! chapter 3.viii. il lupo ferito, credo, mi conobbe e 'ncontro mi venne con la bocca sanguinosa "aminta" at. iv. sc. i (the wounded wolf, i think, knew me, and came to meet me with its bloody mouth) at naples, the tomb of virgil, beetling over the cave of posilipo, is reverenced, not with the feelings that should hallow the memory of the poet, but the awe that wraps the memory of the magician. to his charms they ascribe the hollowing of that mountain passage; and tradition yet guards his tomb by the spirits he had raised to construct the cavern. this spot, in the immediate vicinity of viola's home, had often attracted her solitary footsteps. she had loved the dim and solemn fancies that beset her as she looked into the lengthened gloom of the grotto, or, ascending to the tomb

another to you "with that we soon came to terms; and as the strange signor doubled the sum i myself proposed, he is in high favour with all his neighbours. we would guard the whole castle against an army. and now, signor, that i have been thus frank, be frank with me. who is this singular cavalier "who? he himself told you, a philosopher "hem! searching for the philosopher's stone, eh, a bit of a magician; afraid of the priests "precisely; you have hit it "i thought so; and you are his pupil "i am "i wish you well through it" said the robber, seriously, and crossing himself with much devotion "i am not much better than other people, but one's soul is one's soul. i do not mind a little honest robbery, or knocking a man on the head if need be, but to make a bargain with the devil! ah, take c

ively think you would purchase my pictures. make haste and finish your breakfast, man; i wish to consult you. i have come to england to see after my affairs. my ambition is to make money; your counsels and experience cannot fail to assist me here "ah, you were soon disenchanted of your philosopher's stone! you must know, sarah, that when i last left glyndon, he was bent upon turning alchemist and magician "you are witty to-day, mr. mervale "upon my honour it is true, i told you so before" glyndon rose abruptly "why revive those recollections of folly and presumption? have i not said that i have returned to my native land to pursue the healthful avocations of my kind! oh, yes! what so healthful, so noble, so fitted to our nature, as what you call the practical life? if we have faculties, wh

SIR WALLIS BUDGE EGYPTIAN MAGIC

ersed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to dis

that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to distinguish the spiritual conceptions which lay at their root--to meet the religious needs of such people the magician, and in later times the priest, found it necessary to provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but clever men took advantage of the ignorance of the general public and pretended to knowledge of the supernatural, and laid claim to the possession of power over gods, and spirits, and demons. such false knowledge and power

o provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but clever men took advantage of the ignorance of the general public and pretended to knowledge of the supernatural, and laid claim to the possession of power over gods, and spirits, and demons. such false knowledge and power they sold for money, and for purposes of gain the so-called magician was ready to further any sordid transaction or wicked scheme which his dupe wished to carry out. this magic degenerated into sorcery, and demonology, and wit craft, and those who dealt in it were regarded as associates of the devil, and servants of the powers of darkness, and workers of the "black art" in the "white" and "black" magic of the egyptians most of the magic known in the other

s were at a very early period regarded as a nation of magicians and sorcerers. hebrew, and greek, and roman writers referred to them as experts in the occult sciences, and as the possessors of powers which could, according to circumstances, be employed to do either good or harm to man. from the hebrews we receive, incidentally, it is true, considerable information about the powers of the egyptian magician. saint stephen boasts that the great legislator moses "was learned in all the wisdom of the egyptians" and declares that he "was mighty in words and in deeds" 1 and there are numerous features in the life of this remarkable man which shew that he was acquainted with many of the practices of p. 5 egyptian magic. the phrase "mighty in words" probably means that, like the goddess isis, he wa

out his rod and the locusts came, and after them the darkness. now moses did all these things, and brought about the death of the firstborn among the egyptians by the command of his god, and by means of the words which he told him to speak. but although we are told by the hebrew writer that the egyptian magicians could not imitate all the miracles of moses, it is quite certain that every egyptian magician believed that he could perform things equally marvellous by merely uttering the name of one of his gods, or through the words of power which he had learned to recite; and there are many instances on record of egyptian magicians utterly destroying their enemies by the recital of a few words possessed of magical power, and, by the performance of some, apparently, simple ceremony. 1 but one

SIX WAYS OF KNOWLEDGE

ion may lull us into forgetting the need to work in this area. like modern neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, hearing and sight. they identified these as other- and self-centric forms, the self-centric form being connected with the right half of the body, the other-centric with the left. these modes of perception are vital for the modern magician to learn and practice as they are key to nourishing and expanding the magical part of one's life. these modes of interacting with the world and the self are a means to unify the self, and prepare it for the journey to the stars. as the will of the magician increases, the other-centric forms came be made to manifest much more easily. i will deal with six modes of perception in the order we

ill of the magician increases, the other-centric forms came be made to manifest much more easily. i will deal with six modes of perception in the order we usually discover them. touch (self-centric. the verb "to grasp" is amn which sounds like amn the word for "the hidden" this punning association lead to the story of amun creating the world by masturbation. this act is a sacred one for any black magician, obviously. in the book of knowing the spiral force of re and felling apep, the unnamed god who came into being as xepera, masturbates and then takes his seed into his mouth and says his name- which at that moment is heka= magic. the act of stroking one's self is not merely to be understood as sexual gratification (although learning to materialize one's wants through this method of sex ma

said to you. it requires a great strength of ego to do this. usually we let our feelings for the speaker (either positive or negative) color what is said. our first true initiation came from hearing. one night we heard something that led to our knowing the world is much larger and looser than most people believe it to be. it may have been a throwaway line in a movie, a heart-to-heart with another magician- or anything else. what it really was, was our psyche picking up a sound like the sound our psyche makes. other-centric hearing requires calmness and strength of purpose. a good exercise to get it is by listening to someone whom you really disagree with, to see if you can parrot their arguments to another. now this does not mean opening your mind to stupid arguments, it means collecting t

s collecting the argument into a sealed container of your mind for careful observation. another useful exercise is to spend some time as a tarot reader, or other magical adviser. here you will learn how your will to listen can affect others. a third and most important exercise is to write down the words of your initiator in your victory book. hearing (self-centric. this discipline is vital to the magician not only for precise lbm and mbm, but for self-knowledge. we very, very often don't hear what we say. i am sure all of you have a told a friend "just listen to yourself" just as our friends often say revealing things about themselves (either because of the effect of our will upon them or by their own will to self communication, we often tell ourselves great secrets which we promptly forge

es of perception must be practiced. they will lead you to understanding your world and your self. they may be easy to understand, but they don't come easily. the exercises are merely suggestions, learning to use the interface between your actions, your psyche, and your senses is something that can only be explored on a personal level. the responsibility for making these explorations lies with the magician. the other sensory modes, taste and smell, have a great deal less written about them. one may "taste" magic- particularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "pu

SORCERIES OF ZOS

sly. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the succube in a place that is within range of his vision during copulation, e.g, as a pendant suspended from her neck; as ear-drops; or as the diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the shadow-woman will be experienced with a vivid intensity of sensation and clarity of vision. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, de

SYMBOLISM

ngs. during group ritual, certain words will be spoken more flamboyantly, perhaps louder, perhaps longer, and often with more gesturing. these words are then generally being used symbolically, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to xeper. words which have become symbols to us can be u

TECHNICIANS GUIDE TO THE LEFT HAND PATH

losophical forms and their varied functions, and principles that magical work is accomplished. how is this achieved? by the combining and recombining of these ideas and how you experience them in terms of the resistance they create. now, understand that when i am speaking of creating it is very rarely within this book in terms of a material object. the real creation i am speaking of is within the magician him or herself and how they are perceiving our two worlds. put another way, it is the experience and knowledge of ideas that combines, distills, neutralizes and recombines into new forms of understanding. it is from this platform that the magician changes, manipulates and alters their reality, and if extended outward, shapes and shifts the reality of those that come into contact with that

the felling of apep. this protective formula, which ramses iii, son of setnakt, inscribed on certain border monuments, shows two setian particularities. firstly, it has an unnamed god coming into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of the powers of set, which is to slay apep, the dragon of delusion. with the coming of the xxiind dynasty, egypt entered its long decline. set became a tremendously unpopular deity. his worship ceased everywhere except the oases and the city of thebes, where his cult was absorbed into the cult of montu, the warlord of thebes. the negative and destructive aspects of isolation and dest

ld interrelated approach, one that can entail both lbm, and gbm principles. first, the lbm application from proxemic magic by dr. michael a. aquino: the conclusion to be drawn from all this is that the boundary of each human being does not end with the skin. each individual possesses an unseen personal field- or rather variety of situational fields- which constitutes his or her true boundary. the magician who succeeds in controlling or altering another individual s personal fields thus controls or alters that person just as assuredly as though he were able to control his conscious personality. as to the gbm utility, it is to be understood that the above principles apply in the same manner. however, what we are seeking is controlling and altering aspects of the personal self. in other words

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

is also indicated in the new encyclopedia brittanica. so we are not talking here about magicians playing parlor tricks or entertainment extravaganzas pulling rabbits out of hats, sawing beautiful girls in half, being chained in an aquarium full of water and escaping, etc. instead, as the encyclopedia so well puts it, magic is ritual performance. it is an occult ritual. in this occult ritual, the "magician" the illuminist, believes he can "influence human or natural events" so in codex magica, we see pictured the illuminati giving secret signs, sharing concealed grips and handshakes, displaying symbols and communicating hidden messages. we realize that in performing these magical works, the illuminist actually believes he is influencing human behavior or otherwise causing real events to occ

ts imploding plumes of fire, is said to have exclaimed "i am became the destroyer of worlds" few realized that this is a quote right out of the hindu scriptures, the "bhagavad gita, and it was supposedly from the hindu sun god, krishna. oppenheimer, a jew, appointed to his august scientific position by 33rd degree mason, president franklin d. roosevelt, was deep into the occult and was a cabalist magician. as michael hoffman ii and a few other keen-minded observers have pointed out, the a-bomb project, the transmutation of matter into intense forms of energy, was long an alchemical objective of the illuminati magicians. like the hindu god who represents them, it is the fondest desire of these wicked, nihilistic men that they become the destroyer of worlds.4 and then, from the burned out ca

ights templar and of freemasonry, insisted in his later book, a pilgrims progress, that lucifer is not satan or the devil. instead, robinson insisted that lucifer is an angel whose guidance and help can be employed either for good or for evil. of course, robinson's writings make clear that pleasing lucifer is high-up on the lodge's list of priorities. lucifer the divine eliphas levi, the cabalist magician whose artist depiction of baphomet, the androgynous goat god, is illustrated elsewhere in this book, was more to the point. he recognized that satan and lucifer are, indeed, one and the same. but levi also taught that satan, believe by true christians to be the enemy of god, is, in fact, man's helper and benefactor. indeed levi praised satan, or lucifer, as the "angel presiding over the l

ic encyclopedia is the work of other masonic and occult researchers who report that the fellow craft degree was awarded in the 2 of the order of the illuminati. in the book, witchcraft, magic, and the supernatural, published in great britain, we find information about sir francis dashwood, leader of britain's 18th century "hell fire club" it is said that dashwood, a notorious yet rich rosicrucian magician, greatly influenced america's visiting benjamin franklin, who frequently sought him out for occultic advice and information. indeed, some believe that dashwood was as important to the illuminist 82 codex magica sir francis dashwood, leader of england's 18th century "hell fire club" practiced the dark side of magic. the nobility and rich frequented his group and called on him for rituals a

satanism. since that night i understood what it means to be a satanic witch, a woman who makes full use of her feminine wiles. throughout my life i would replay the words intoned during my baptism: the many footed walkers give you the strength, the power of red fang and claw, all the madly dancing demons fill you with the lost knowledge of ancient ones. small sorceress, the most natural and true magician, your tiny hands have the power to pull the living heavens down and from its shards build a monument to your own sweet indulgence. and with these others in the devil's fane, you will so cause the heads of men to reel and spin, you will fill them with desire. and so we dedicate your life to love, to passion, to indulgence, and to satan and the way of darkness, fane. hail zeena! hail satan!

THAGIRION

the shadow person for people. nietzsche, crowley and gurdjieff have more been more accurate thagirion characters, since they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initi

mination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is us

of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a

total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun that shines on the ordinary world. the black sun is the god set in the typhonian alchemy, while the ordinary sun is sets twin horus. in ol

THE BOOK OF PLEASURE

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

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

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

sn t black or white. the only evil, is in the heart of the user. grimoire of eclectic magick) picking your path( in the movie the craft, the schoolgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magician, contact the oto (or some other order. apply for admission, learn and follow to the letter the teachings of that order. do not go where the path may lead, go instead where there is no path and leave a trail. ralph waldo emerson now if you are seeking a path that is not at one of these two extremes, there is hope. like the witches in the movie, you can learn and practice an eclectic form o

ciated with the harvest and the hunt. the archetypes here go back to the days when all humans were hunters and gathers) elements and watch towers( archetype gods and goddesses( all cultures have within their belief systems the concept of the four corners of the world. the idea of guardians dwelling in watch towers, is not something from the far distant past. it is, more a creation of the medieval magician, coming to us from a time when the lords of the land dwelt and ruled from their castles. even more perplexing, is that many pagan and wiccan systems name, and call upon the hebrew archangels as the watchers who dwell within these towers at the edge of the world. the singer, song writer, kate bush, on her album the red shoes, has within the lyrics of the song lily, incorporated the traditi

. there is nothing wrong with the application of magick for material goals, but you should always keep the wiccan rede and the three fold law in mind, when you do. thaumaturgy the art of magick theory overview( your ability to practice magick is as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practic

gick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention, and (2) it gives instructions to the other levels of your being. the untrained conscious mind will focus the attention upon the path of least resistance. the trained mind, the magician s consciousness, will focus without being distracted by events around it. the super-consciousness is the magician s link to the divine. at this level of awareness, time& space are fluid, and for those who understand how to perceive them, there are no secrets. the creativity of the subconscious is unlimited. thomas d. willhite the sub-conscious mind is where the true authority of the magic

d location. the journal entries should have the complete text of any spell or ritual you conduct. impressions, and effects should also be recorded. if diligently kept, this journal is a great tool for self-understanding, as well as your companion, and guide in the study of magick! breathing, or pranayama is generally accepted to be one of the most important disciplines that the aspiring witch, or magician needs to learn, and master. h sit in a place where you will not be disturbed. for a short time breath normally and clear your mind of all mundane thoughts. h when you are ready breath out for four heart beats, hold your breath for a two heart beats, breath in for four heart beats, and hold your breath for two heart beats repeat for about five minutes (when holding your breath, do not forc

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

actices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own

he sixth, medical commentary. legend has it that these sacred texts contain all the accumulated wisdom of ancient egypt, going back in an unbroken tradition to the very earliest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was said to have been adam s grandson, who built the great pyramids of egypt; or an egyptian magician who lived three generations after moses; or a magus from babylonia who instructed pythagoras. the hermetic text decrees against transmigration, the belief that the souls of humans may enter into animals: divine law preserves the human soul from such infamy. m delving deeper gordon, stuart. the encyclopedia of myths and legends. london: headline house, 1993. orphic mysteries orpheus may ha

y, which is how she shall always be remembered in the annals of psychical research. the tests began in january 1924 under the general supervision of crandon. the strictest of control conditions were enforced to ensure that fraud of any kind, conscious or unconscious, on the part of the medium could not go undetected. the most controversial aspect of the tests has to do with the role of the famous magician harry houdini in the experiments. houdini was outspoken in his declarations that he had exposed margery as a fraud. the medium s defenders proclaim that the greatest myth in the history of psychical research is that houdini caught margery cheating and exposed her. on one point there is agreement: houdini seemed determined to expose margery as a fake by whatever means necessary. during one

ing one night of tests, houdini brought an electric doorbell into the seance room and said that he would challenge the spirit to ring it for the circle. once margery was in a trance state, a low voice, that of walter, the medium s deceased brother and her spirit control, bemoaned the presence of houdini. still trying to get some publicity by haunting seance rooms, eh? the spirit voice taunted the magician. walter then directed malcolm bird, secretary of the committee, to take houdini s doorbell out of the room so that he might examine it and see what kind of trickery the magician had planned. bird hesitated for a moment, then picked up the apparatus and left the room. when he returned a few moments later, bird frowned in displeasure at the magician, accusing him of having placed pieces of

sty would do the committee no service. the words of admonishment were scarcely out of bird s mouth when the electric bell began to ring in vigorous spurts of clanging sound, and walter s booming voice filled the seance room. how does that suit you, mr. houdini? the spirit control mocked. houdini s tricks to confuse margery were methodically uncovered by the all-seeing spirit guide walter, and the magician s attendance at the sessions in the medium s seance room t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 102 mediums and mystics mina margery stinson crandon ranks as one of the most thoroughly investigated and controversial mediums of the twentieth century. became more and more infrequent. when the committee demanded that the magician make good h

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

actices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy s hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own

most often represented as gnarled, wrinkled, hunched old men who have been assigned to guard some ancient treasure. over the years, the entities have been confused with images of mischievous elves, fun-loving fairies, or dwarves working in diamond mines, but classically, the role of the gnome is that of a supernatural guardian who can release the treasures of the earth to the earnest alchemist or magician. the gnome, according to the alchemists of the renaissance, had the ability to move through the earth in a manner similar to a human moving through air or a fish through water. the alchemist would seek to invoke the energy of the salamander, a lizardlike entity whose element was fire, and the gnome, whose element was earth, and combine their energies with air and water to create gold from

als and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life form. zoroaster a persian prophet (c. 628 b.c.e. c. 551 b.c.e) and the founder of an ancient religion called zoroastri

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ctices, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life fs mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our ow

ood used to be drawn from the initiate and other members of the lodge. today the blood is generally that of the slaughtered rooster. the blood oaths that were so favored by the tongs originated with the yellow turbans, one of the earliest and most mystical societies in china. founded in the middle of the second century in northeast china, the yellow turbans revered chang cheuh, a great healer and magician, as a savior of the nation against the despotic han dynasty. cheuh fs society soon numbered so many thousands that he needed 36 generals to lead the rebellion that conquered the entire north of china within less than a month. three of chang cheuh fs disciples have been credited with taking the first blood oath when each of them slit open a vein, filled a vessel with blood, and drank the m

tchhunters jean bodin. henri boguet matthew hopkins. pope innocent iii pierre de lancre introduction the practice of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, to heal the sick, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once object

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

o have become too outspoken regarding their magical practices would have won them their own time of interrogation and torture at the hands of the inquisition. paracelsus may well have expressed the credo of the alchemist of higher magic when he said that nature does not produce anything that is perfect in itself.it is humankind that must bring everything to perfection. it is the sincere alchemist-magician who fulfills nature. god, paracelsus said, did not create objects made of iron. god created the metal that must be enjoined with fire in order to fashion useful items. nothing has been created in its final state. everything is first created in its primary state. it is the alchemist who must bring the fire of creativity to make art. alchemy is the art that makes the impure into the pure. h

THE GOD OF THE WITCHES

may have been obscene, but they are renderedinfinitely worse by the attitude of the ecclesiastical recorders and judges.magic ceremonies. in the trials of witches the magical element plays a large part. in all studies of witchesand magic, one point must be kept in mind, that when anything regarded as out of the ordinary course ofnature is brought about by human means it is called a miracle if the magician belongs to the beholder's ownreligion, but it is magic2424often black magic2424if the wizard belongs to another religion. in grimm's words,"miracle is divine, magic is devilish. this is markedly the case in the christian records of the wondersperformed by witches.the cauldron is one of the most important accessories of a witch in popular estimation, but in spite of itsprominence in macbet

THE KEY TO THE MYSTERIES

ity ready made, and it is the gravest tactical blunder to endeavour to set up an authority opposed to him. success in doing so means war, and failure anarchy. this, however, did not prevent levi from ceremonially casting a papal crown to the ground and crying "death to tyranny and superstition" in the bosom of a certain secret areopagus of which he was the most famous member. when a man becomes a magician he looks about him for a magical weapon; and, being probably endowed with that human frailty called laziness, he hopes to find a weapon ready made. thus we find the christian magus who imposed his power upon the world taking the existing worships and making a single system combining all their merits. there is no single feature in christianity which has not been taken bodily from the worsh

wer "did he tell you that you were once the vicar of 144 mont-louis, in the diocese of tours? that you are the most zealous disciple of the ecstatic eugene vintras? and that your name is charvoz" it was a veritable thunderbolt; at each of these three phrases the old priest jumped in his chair. when he heard his name, he turned pale, and rose as if a spring had been released "you are then really a magician" he cried "charvoz is certainly my name, but it is not that which i bear; i call myself la paraz "i know it; la paraz is the name of your mother. you have left a sufficiently enviable position, that of a country vicar, and your charming vicarage, in order to share the troubled existence of a sectary "say of a great prophet "sir, i believe perfectly in your good faith. but you will permit

ly become marked with characters and hearts in blood. must one believe that god abandons the holiest objects to the false miracles of the devil? should not one rather adore, and believe that the hour of the supreme and final revelation has arrived" abbe charvoz, as he thus spoke, had in his voice that sort of nervous trembling that eliphas levi had already noticed in the case of mr. madrolle. the magician shook his head pensively; then, suddenly "sir" said he to the abbe "you have upon you one or two of these miraculous hosts. be good enough to show them to me "sir "you have some, i know it; why should you deny it "i do not deny it" said abbe charvoz "but you will permit me not to expose to the investigations of incredulity objects of the most sincere and devout belief "reverend sir" said

e details about your visions. what you tell me interests me in the highest degree" the sorcerer- for one must call him so- the sorcerer then told him of a series of strange facts, of which two families had been witness, and these facts were precisely identical with the phenomena of mr.home: hands coming out of walls, movements of furniture, phosphorescent apparitions. one day, the rash apprentice-magician had dared to call up astaroth, and had seen the apparition of a gigantic monster having the body of a hog, and the head borrowed from the skeleton of a colossal ox. but he told all that with an accent of truth, a certainty of having seen, which excluded every kind of doubt as to the good faith and the entire conviction of the narrator. eliphas, who is an epicure in magic, was delighted wi

ly rivalled that of moses. the bible tells us that jannes and jambres, pharaoh's magicians, at first performed "the same miracles" as moses, and that they declared those which they could not imitate impossible to human science. it is in fact more flattering to the self-love of a charlatan to deem that a miracle has taken place, than to declare himself conquered by the science or skill of a fellow-magician- above all, when he is a political enemy or a religious adversary. when does the possible in magical miracles begin and end? here is a serious and important question. what is certain is the existence of the facts which one habitually describes as miracles. magnetizers and sleep-wakers do them every day; sister rose tamisier did them; the "illuminated" vintras does them still; more than fi

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

eth upon offal, the guardian of darkness, the god who is in the seker boat. this draws a comparison to the persian-iranian ahriman, who was also an opposing sorcerous daemon of darkness, who by averse practices, became stronger and immortal. set had legions of devils called seba who served the prince of darkness, and were known to hack and devour certain souls. in a modern initiatory context, the magician understands the these god forms represent isolate intellect, and self-deification through antinomian acts. set and seker have an interesting connection. in the xviith chapter of the book of the dead the spirit of the deceased prays that he is kept from the great god who devour the heart and soul, who is the guardian of darkness. this is revealed by e.a. wallis budge that this god is none

THE MAGICIAN S KABBALAH

our spirits thou yatus and wondering demon kin of mine. druj, descend, i shall become as dragon of flesh and seed, fire, smoke and soul. come forth now! so it is done further reading- yatuk dinoih (second edition) the book of cain the toad rite nox umbra azothoz 22 coven maleficia this work was chartered by coven maleficia of houston, texas and the body of initiates, the order of phosphoru o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of

around the rabbi israel, more commonly known as the baal shem tov (1698-1760, which means "master of the word, a high mark of respect in kabbalism. having briefly examined the development of kabbalah within the judaic mystical tradition, we must now attempt to sketch some of the significant points at which it passed through to the occult tradition, particularly in europe, and thence to the modern magician. the kabbalah and its teachings passed across into the magical philosophy primarily by transition through medieval christian thinkers who saw in kabbalah a model and validation for their own tradition. from the late fifteenth century jewish converts to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandol

e individual he wishes to influence, be it for healing or cursing, or with or without the individuals knowledge. other more esoteric correspondences are seen across sets of items, for example, numbers, planets, scents and colours. an example is that the colour green, the number seven and the emotion of love are associated with each and the planet venus, also viewed as the greek goddess of love. a magician attempting to invoke the influence of this goddess is likely to surround himself with items which resonate with her. this occult idea has a psychological parallel in colour theory, which has demonstrated that certain colours produce changes in our internal physical and psychological states. a biological theory of morphic resonance has recently been postulated as detailing a non-local fiel

as francis thompson put it in "the mistress of vision "thou canst not stir a flower without troubling of a star" this idea basically states that it is impossible to predict the behaviour of a system due to the number of potential variables that can eventually cause, with very minute original change, large divergences in the possible emergent patterns. this is important in freeing the mind of the magician from slavishly adhering to what have previously been considered immutable laws which are in effect merely habits of nature. it is this very principle that has helped examine, and at the same time, confound the "greenhouse effect" and global warming. the magician must remain open to possibilities and opportunities that those blinded by expectation cannot see, and this is depicted by the "f

world by his subsequent consolidation of christianity as state religion for rome from circa 325 ad, or the assassination of the austrian politician which sparked the first world war. this idea is used to effect in many fiction books, notably "the muller-fokker effect" by john sladek "the stochastic man" by robert silverberg, and the "illuminati" trilogy by robert anton wilson and robert shea. the magician can tremble such a web of recursion to great effect, as marlowe says in "dr faustus "the iterating of these lines brings gold; the framing of this circle on the ground brings whirlwinds, tempests, thunder and lightning" chapter two; the sephiroth and the four worlds as discussed within chapter one, each sephirah "descends into itself" in an infinite regression, creating a recursive fracta

THE MIDDLE PILLAR

f h s youth was gone. in its place was a vitality, a ready smile, a no-holds-barred honesty, and a mischievous scorpio sense of humor. he enjoyed good food and drink, boxing, professional wrestling, salvador dali, and mozart. he enjoyed the unique red rock outcroppings of sedona as much as he enjoyed playfully teasing the local new age inhabitants of that town.9 although regardie believed that no magician should be poor or have to struggle to make a living, he was adamantly opposed to the idea of spiritual gurus or magical groups exploiting students for personal financial gain.10 on march 10,1985, regardie died of a massive heart attack while entertaining friends at a restaurant. we had visited him in his home just ten days prior. his death was a great blow to us. a few days later, we perf

musical correspondences of hebrew letters and words used in the middle pillar and pentagram rituals. also included is a glossary of psychological and magical terms. regardie's legacy lives on through each and every individual who values and finds meaning in his written works. we strongly suspect that readers of the middle pillar will discover that regardie was an inspirational writer, an etlucal magician, a skilled therapist, a caring healer, a great teacher, a consistent guide, and a companion on the path of the magic of light -chic cicero sandra tabatha cicero metatron house winter solstice 1996 endnotes 1. although crowley's reputation as "the wickedest man in the world was undeserved, he nonetheless enjoyed the notoriety and had only himself to blame for it. 2. we have in our possessi

heos bernard, and yoga: a scient9c evaluation by kovoor t. behanan. 2. aleister crowley adopted the medieval spelling of magick with a "k" to differentiate the psycho-spiritual science from stage magic. the magicians of the golden dawn, as well as countless theurgists before them, spelled magic without the "k" like regardie, we see no reason to surrender the word "magic" to the arena of the stage magician. 3. keep in mind that this book was first printed in 1938, over a decade before gerald gardner published witchcraft today and started the religion of wicca, which is positive and life-affirming. regardie's reference to "such pathologies as witchcraff'refers to the medieval superstitions, hexes, and general hysteria that resulted in the inquisition and the salem witch trials. 4. unfortunat

the pentagram ritual 65 6. scientists are now becoming aware of what magicians have known for centuries- that all matter is vibratory energy. there is a physical phenomenon known as "harmonic resonance" which means that if one object starts to vibrate strongly enough, another object nearby will begin to vibrate or resonate with the first, if both objects share the same natural vibratory rate. the magician vibrates a god-name in order to effect a harmonic resonance between the deity as it exists within his own psyche and as it exists within the greater universe. the aim is to have the psyche "resonate" with the divine. not only does this lift the consciousness to a higher, more purified level, it accelerates the purification of the body through the expulsion of old dead cells. 7. in magic

"resonate" with the divine. not only does this lift the consciousness to a higher, more purified level, it accelerates the purification of the body through the expulsion of old dead cells. 7. in magic, such lists are called tables of correspondence. they can be found in several books, such as crowley's 777 (samuel weiser, 1982, which is based upon golden dawn manuscripts, and bill wlutcomb's the magician's companion (llewellyn, 1993. 8. once again, regardie has switched the natural order of the qabalistic cross here "ve-gevurah (right shoulder) should precede "ve-gedulah (left shoulder. 9. libellus xi (ii "a discourse of mind to hermes" see scott, hermetica, 90-91. 10. plotinus was a leading neoplatonist of the third century c.e. he strove to combine greek logic and rational philosophy wi

THE NECRONOMICON SIMON VERSION

lly ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come

s, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. for although many of the stories were simply not true or fanciful exaggeration, one thing was certain: aleister crowley was a magician, and one of the first order. born on october 12, 1875, in england- in the same country as shakespeare- edward alexander crowley grew up in a strict fundamentalist religious family, members of a sect called the "plymouth brethren. the first person to call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mothe

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

ese works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had c

in, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. in

THE SIGIL OF ADVERSARY

th while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to

ircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the seba, the lesser devils of set. used for controlling the shadow familiars of seba into a form of organization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of lif

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

st of mental leap-frog. the following are a few: gfleas kill us h with gaeschylus h gtrough hock lees h g gsophocles h gglobule us h g garistobulus h *the sword of song, vol. ii, p. 145. and here is a good example: let me help babu chander grish up! as by a posset of hunyadi clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel fs ghost you fd make me wish up, nor saul fs (the mighty son of kish) up, but ingersoll fs or bradlaugh fs, pardie! by spells and cauldron stews that squish up, or purifying of the nadi, till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up no such from soul may yet cry: vade retro sa

feels she is beyond him; yet in his ear whispers the master; whose power is rapture. i drew a hideous talisman of lust in many colours where strong sigils shone; crook fd mystic language of oblivion, fitted to crack and scorch the terrene crust and bring the sulphur steaming from the thrust of satan fs winepress, was ill written on the accursed margin, and the orison scrawled backwards, as a bad magician must. by these vile tricks, abominable spells, i drew foul horrors from a many hells. though i had fathomed fate; though i had seen chastity charm-proof arm and sea gray eyes and sweet clean body of my spirit fs queen, where nothing dwells that god did not devise *alice, an adultery, vol. ii, p. 66. the sonnets relating the events of the seventh to the tenth day are dismal, attempting to

in my incest, being made a god through my own strength *the fatal force, vol. i, p. 143. thus she spoke to the assembled princes and peoples of egypt, when sixteen seasons past she sat crowned, naked, exultant, pregnant with the child of her own son fs begetting. awed by the enormity of her lust, the multitudes worship their phadrian queen: but the mood passed, and we see a lecherous woman whose magician power is broken, and the balance of her mind made one with the fool fs bauble, and her wand that was of steel and fire, like a reed, snapped *the fatal force, vol. i, p. 143. once again we see her, ratoum, queen of egypt, before the coffin which is supposed to contain the child of her incest, but which holds in reality her leprous and long-forgotten husband. she is maddened with lust and

THE TAROT OF C C ZAIN

e exactly equilibriated by the negative, or feminine, forces. the cloak over the shoulder of the spirit indicates the perpetual fecundation of matter, as symbolized by the cloak, by spirit. this ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause of all movements and life. the black magician- arcanum xv. in divination, arcanum xv may be read as fatality or black magic. arcanum xv is figured by typhon, genius of evil, standing triumphantly over the ruins of a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the

THE WITCH CULT OF ZOS VEL THANATOS

altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while 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

THE GOD SET

eaning the majesty of set, but i am dubious of this particular derivation. however set was not down for the count. during the ptolemaic period set, merged with the greek titan typhon, became the figure for the goes or sorcerer to use. after hermes the most often invoked god in the magical papyri is set-typhon. this entity was used to bring spirit helpers( bird would fly down and announce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of

THE SECRET RITUALS OF THE OTO

iner had been an o.t.o. initiate. it is worth adding that crowley was usually accurate on matters of fact outside his own personal affairs (e) dr. felkin, the chief of the stella matutina (a magical fraternity derived from the golden dawn) and a disciple of steiner was also a member of the british section of the o.t.o. this, of course, was led by crowley regarded by the stella matutina as a black magician. it is impossible to explain felkin s membership of the o.t.o, and consequent association with crowley, except on the assumption that either steiner or one of his german lieutenants had suggested it to him (f) descriptions of steiner s rituals published in the french press before 1914 are reminiscent of the ceremonies of the o.t.o (g) there is some evidence that steiner referred to his gr

ass word. the tent, etc, of s. have been moved to the centre facing west. the water of the well is reduced to a small depth. s. crosses his hands, right over left; w. and e. take them between theirs. s: a. w: u. e: m. all: aum. s (rises) do what thou wilt shall be the whole of the law. w (rises) love is the law. e (rises) love under will. s: fellow-soldiers, assist me. what is the first duty of a magician? w: most mysterious master, to guard the camp. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (1 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. s: let the camp be guarded (done) w: most mysterious master, the camp is duly guarded. s: the next duty? e: to see that all present are magicians. s: to order, fellow-soldiers (pose and

t rituals of the o.t.o. s: who drinketh of wine shall thirst again; but whoso drinketh of the wine that i shall give him shall never thirst again (they return) s: fellow-soldiers, we have drawn the wine of life from the well of the oasis (o.t.o. applause. all resume seats) first point (consecration) the place is open in the first degree. s: brother-soldiers. is now a candidate to be consecrated a magician; we must first give proofs of his worthiness to acquire virtue. i shall therefore put the necessary questions (e. brings c. to face throne) s: where were you first prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: how long did you remain there? c: for nine moons. s: where were you initiated? c: in an oasis. s: at what hour? c:

prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: how long did you remain there? c: for nine moons. s: where were you initiated? c: in an oasis. s: at what hour? c: dawn. s: the sun is risen. do you pledge your honour as a man, and your fidelity as a brother, that you will steadily persevere through the ceremony of being consecrated a magician? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (3 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. c: i do. s: i warn you that a severe test of your sincerity will be required. unless you are prepared to jeopardize your social position, and possibly your liberty, or your life, it will be better for you to withdraw on the instant

ibly your liberty, or your life, it will be better for you to withdraw on the instant. i wish further to impress firmly upon you that this order is a serious body of men, courageous, earnest, and faithful, and that these remarks are not the make-believe terrors of orders instituted for the amusement of grown-up children (pause) s (loudly) candidate, do you persist in your will to be consecrated a magician? c: i do. s: do you likewise pledge yourself, under penalty of your obligation, that you will conceal what i shall now import to you with the same strict caution as our other secrets? c: i do. s: then i will entrust you with the pass grip and pass word leading to the degree to which you seek admission. the pass grip is given by joining hands as you have been taught, and twisting the wrist

THE HOLY BIBLE KING JAMES VERSION

ecree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and i shall know that ye can shew me the interpretation thereof. 2:10 the chaldeans answered before the king, and said, there is not a man upon the earth that can shew the king s matter: therefore [there is] no king, lord, nor ruler [that] asked such things at any magician, or astrologer, or chaldean. 2:11 and [it is] a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. 2:12 for this cause the king was angry and very furious, and commanded to destroy all the wise [men] of babylon. 2:13 and the decree went forth that the wise [men] should be slain; and they sought d

TURNER ROBERT ARBETEL OF MAGICK

raham s coming unto them, knew none of these sciences. abraham sanctitate& sapientia omnium pr stantissimus, primum cald os, deinde phoenices, demum egyptios sacerdotes, astrologia& divina docuerit. abraham the holiest and wisest of men, did first teach the caldeans, then the phoenicians, lastly the egyptian priests, astrologie and divine knowledge. without doubt, hermes trismegistus, that divine magician and philosopher, who (as some say) lived long before noah, attained to much divine knowledge of the creator through the study of magick and astrologie; as his writings testifie. the third kind of magick containeth the whole philosophy of nature; which bringeth to light the innermost virtues, and extracteth them out of nature s hidden bosome to humane use: virtutes in centro centri latente

ina justitiam per doctus, natur perfectus, sapiens, sacr natur unicus inventor &c. thus saith zoroaster, word for word: god the first, incorruptable, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the onely inventor thereof. so that a magician is no other but divinorum cultor& interpres, a studious observer and expounder of divine things; and the art itself is none other quam naturalis philosophi absoluta consummatio, then the absolute perfection of natural philosophy. nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kind

f their own free-will, if god hinder them not. 2. every governour is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do them suddenly, out of matter not before prepared. as och, the prince of solar things, prepareth gold in the mountains in a long time; in a less time, by the chymical art; and magically, in a moment. 3. the true and divine magician may use all the creatures of god, and offices of the governours of the world, at his own will, for that the governours of the world are obedient unto them, and come when they are called, and do execute their commands: but god is the author thereof: as joshua caused the sun to stand still in heaven. 16 they send some of their spirits to the mean magicians, which do obey them onely in some

he deceits of the devils, and cast them into divers dangers, by the command of god; as the prophet jeremiah testifieth, in his eighth chapter, concerning the jews. 4. in all the elements there are the seven governours with their hosts, who do move with the equal motion of the firmament; and the inferiours do always depend upon the superiours, as it is taught in philosophy. 5. a man that is a true magician, is brought forth a magician from his mothers womb: others, who do give themselves to this office, are unhappie. this is that which john the baptist speaketh of: no man can do any thing of himself, except it be given him from above. every character given from a spirit, for what cause soever, hath his efficacie in this business, for which it is given, in the time prefixed: but it is to be

him apply himself to the service of god, and he will give him an increase in wisdom. 17 aphor 20. all things are possible to them that believe them, and are willing to receive them; but to the incredulous and unwilling, all things are unpossible: there is no greater hinderance then a wavering minde, levity, unconstancy, foolish babbling, drunkenness, lusts, and disobedience to the word of god. a magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a firm faith toward god, prudent, and covetous of nothing but of wisdom about divine things. aphorism 21. when you would call any of the olympick spirits, observe the rising of the sun that day, and of what nature the spirit is which you desire; and saying the prayer following, your desires shall he

TYSON DONALD NEW MILLENNIUM MAGIC

table business. until a few years ago, it could result in fines, imprisonment, torture, or execution, depending on how the lawmakers felt at a given period. in the bible, christians are cautioned not to suffer a witch to live "witch" was the english translation for any- one who practiced magic, male or female, as well as those who sold poison, pro- cured abortions, and committed other crimes. the magician was classed with the dregs of humanity alongside the prostitute and the cutpurse. occasionally voices were raised in defense of magic. the rosicrucian michael maier wrote in his themis aurea in 1618 "magic (as some define it) is the highest, most absolute, and divinest knowledge of natural philosophy" however, he was not so bold as to defy the social odium in which magic was held. yet thi

layman who produced the exact same events would be burned at the stake. hence a tongue-in-cheek definition of magic might be "miracles not sanctioned by the established religion' the objection of the church was not against the result of magic but its method. miracles were gifts that god gave to the deserving. good christians did not ask for miracles, they received them with humble gratitude. the magician had the audacity to steal miracles from behind god's back. he or she produced mira- cles on demand, and made-to-order. the implication was that the magician could not do this without the aid of the devil. it was diabolical to actively seek to upset the laws of nature. god might do xxii new millennium magic so at his pleasure, but man had no right to ape him. such effrontery must be pun- i

ick. it may rightly be given to anyone, male or female, who seeks to work magic by accessing the spirit. there is no separate word for a female magus, because in old persia all of the priests were men, but in the modern age "magus" applies equally to men or women, in the same way that the title "aviator' originally given only to men because there were no female flyers, is now used for both sexes. magician is a better term for someone who pursues magic for material ends-for example, personal power or wealth. the magus is firstly a spiritual being. those divorced from spirit cannot be called magi, whatever their apparent magical abilities. bereft of spirit, such powers are always illusory, doomed ultimately to fail and betray their possessor. stones on the path many young people study magic

the revulsion of logic. the book is structured as a progression from the macrocosm to the micro- cosm. the first half traces the great symbols of the art from the simplest to the more complex. the second half examines the composite techniques of magic in which those symbolic elements are used. the structure is organic, designed to unfold understanding like a flower. in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the theory and practice of magic titled three books of occult philosophy. it was a monumental achievement. agrippa intended it to be the summum bonum of magical texts. in it he gathered and collated occult knowledge from all ages, illuminating it in the light of the learning of his time. over the past five hundred years the univers

ey progress, they will discover that the light knows their needs better than they themselves. the light is not antipathetic to magic, merely above it. the light is the highest instrument of the all, just as the art of magic is the highest instrument of humankind. unfortunately, since the art is so often used for unworthy ends, the highest expressions of spirit often shun it. the materially-minded magician will be able to summon powers enough, but these will be powers of evil whose underlying desire for the magician is not evolution but destruction. the basis of the evil force will be the same as the good, the unmanifest, but its color will be black, its odor foul, its taste repugnant and bitter, its touch slimy, and its visual aspect loathsome. it might be wondered how the source of illumi

TYSON DONALD SOUL FLIGHT

imes to achieve the separation of the astral body, modern writers on the subject largely exclude this useful aid. when dealing with malicious astral spirits and safeguarding the security of the traveler, ritual is not merely useful but can be essential for success. the general ritual of projection that i present near the beginning of the second part of this work is what might be called the modern magician's method of astral projection. it is not the only ritual pattern that may be used, but it provides a good working framework for a ritual of projection that not only facilitates astral travel but also ensures that it is done safely on all levels. the astral world is not some alien or distant land; it is present in each of us every moment of every day of our lives. to enter it, we need only

the spiritualists-their need to reduce everything to the physical level while at the same time preening themselves on their enlightened emancipation from a materialistic 76. muldoon and carrington, projection of the astral body, 32. 77. fodor, 100. chapter five: spiritualism 69 outlook. most of the phenomena can be dismissed as deliberate and conscious frauds on the part of the mediums. the stage magician harry houdini spent a large part of his free time exposing the tricks mediums used to make their seances more material, and thus more plausible, to their audiences. nonetheless, after having dispensed with the obvious frauds, there still exists a body of events that do not appear to have been consciously contrived. perhaps a few are genuine paranormal events, but most may be explained wit

econd type of living traveler on the astral planes is made up of those possessing psychic abilities who deliberately experiment with the projection of the astral double, such as the theosophist oliver fox and the spiritualist sylvan muldoon. another type is the student of the esoteric mysteries who is taught to travel the planes by a spiritual master. his dark reflection is the student of a black magician, also taught to negotiate the planes by his master. some souls of a debased nature are so transformed in the astral levels that they are scarcely recognizable as having once been human. among these are souls of an extremely lustful and base disposition, who after death inhabit the seventh level and become incubi and succubi. there is an even worse fate than this, according to theosophists

4 soul flight in these words of advice, we can detect an echo of crowley's own daily curriculum of astral work while as a young man he studied the magic of the golden dawn. he was not happy with the training in astral projection that he received as a member of the order, however. he wrote of himself in the third person "he was rather encouraged in unsystematic working."148 crowley believed that a magician should not be susceptible to the whims of spirits or to emotional responses of either attraction or aversion for particular astral planes, but should instead explore them all as a form of exercise in astral projection, in much the same way that a classical musician practices scales until he is able to play any piece of music that is set before him "thus, it is necessary that the technique

e unknown to science, which he called an eruption of the demonic. after the example of aleister crowley, suster personified this force in the form of horus, egyptian god of war. it was suster's view that certain individuals had practiced magic as a way of controlling this demonic energy for their own political purposes, and that one of them was adolf hitler, whom suster called "the greatest black magician of the century."160 a black magician hitler may well have been, but it is my own view that he was a natural magician, similar in this respect to the mad russian monk rasputin, and was not instructed in esoteric practices by any occult society. hitler and the other leaders of nazism hated intellectuals, and there is no evidence that the nazis ever sought to develop psychic abilities in a c

TYSON DONALD THE MAGICAL WORKBOOK

itor. translated from the latin by j. f. in 1651. st. paul, mn: llewellyn, 1993. alexander, michael (translator. the earliest english poems [1966. harmondsworth, uk: penguin, 197el magic: the yoga of the west although they differ in methods, magic and yoga share a common goal-to transform the individual's consciousness and life through an inner union with divine forces. donald tyson, a practicing magician as well as a prolific writer, designed this magical curriculum based on the premise that we learn best by doing rather than simply by reading and theorizing. the impetus for engaging in magic is the desire for results-and this book gives the aspiring magician a clear path to that end. i'%e magician's workbook presents a progressive, integrated series of practical exercises in the western

nvelope for reply, or $1.00 to cover costs. if outside u.s.a, enclose international postal reply coupon. many of llewellyn's authors have websites with additional information and resources. for more information, please visit our website at: http//www.ueweuyn.com the practicing the rituals of the western tradition donald tyson 2003 llewellyn publications st. paul, minnesota 55 164-0383, u.s.a. the magician's workbook: practicing the rituals of the western tradition o 2001 by donald tyson. all rights reserved. no part of this book may be used or reproduced in any manner whatsoever, including internet usage, without written permission from llewellyn publications except in the case of brief quotations embodied in critical articles and reviews. first edition second printing, 2003 cover design b

ntention of studying its complex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocati

are of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not in the wand, it is in the magician. the ritual is not worked in the external environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside without division. most basic texts of western ritual magic focus on externals. they describe which physical tools should be used, how to dress, what to say, how to move, which symbols and sigils must be employed, the best col

nswer to your questions. the limitation of the pendulum for spirit communication is that all questions must have yes or no answers. it is possible to use a modified form of pendulum for more complex responses, in which the motions of the bob point out letters inscribed on the rim of a bowl to spell words, but this ancient and difficult instrument is rarely employed in modern magic. even the great magician s. l. macgregor mathers and his mediumistic wife, moina, employed the common pendulum described here to receive from a hierarchy of spirits known as the secret chiefs a portion of the teachings that compose the golden dawn system of magic, so widely used today. use of the pendulum is a form of dowsing, and modern dowsers sometimes employ a pendulum in preference to a forked stick or bent

TYSON DONALD THE POWER OF THE WORD

the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick and banish evil spirits. one such ba'al shem was the great jewish magician rabbi loew of prague, who breathed life into lifeless clay by means of the power of the ihvh and with it created the dreaded golem. during the renaissance, xiv tetragrammaton johannes reuchlin and other christian kabbalists transformed tetragrammaton into the esoteric fivefold name of jesus and proclaimed it the key to all the mysteries. alchemists employed it prominently in their emblems

lists transformed tetragrammaton into the esoteric fivefold name of jesus and proclaimed it the key to all the mysteries. alchemists employed it prominently in their emblems, as did visionary mystics such as robert fludd and jacob boehme. almost all the great figures in occultism over the past two centuries have recorded observations and speculations about the name. the nineteenth- century french magician gerard encausse, better known by his pen name papus, devoted most of his influential work, the tarot of the bohemians, to unraveling its secrets. his countryman alphonse louis constant, who wrote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been co

ints. it is equally possible to mentally isolate the planes that intersect on the h-h axis. then we get the family i-h-h with v on a higher level, or the family v-h-h with i on a higher lever. what does this tell us? that i and v are capable of inverting roles, depending on their circumstances, even though they are not outwardly identical, as are the two feminine hs. understanding the name 25 the magician aleister crowley had something important to say on this very matter. in addition to the tetragrammaton, he used the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance

e are ruled and directed by the seated intelligences of the banners. in this sense, they are no less powerful than the ten sephiroth. vibratintghe name b ecause tetragrammaton is before all else a word, its greatest force in magic is called forth only when it is shaped on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god

original gift of life from god that has been passed down generation after generation from adam, the first man. it is carried out of the occult circle of the lesser self upon the vehicle of the breath, which is shaped for a specific magical act by the authority of the name vibrated through the vocal cords and defined by the palate, lips, and tongue. about the power of words, the great renaissance magician cornelius agrippa wrote: words therefore are the fittest medium betwixt the speaker and the hearer, carrying with them not only the conception of the mind, but also the virtue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life. now those wo

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

of course, putting off your revenge will give you time to reconsider. perhaps the offender did his work out of stupidity rather than malice. do not take revenge against the stupid. it is beneath you. instead discover how to make the stupid one your tool. this not only saves energy (magical and otherwise) but increases your sphere of control in the world. 3. develop instant sanctuaries. the black magician is in a state of constant stress. she is moving apart from the stream of the world. she has recognized and works with change as part of her being. to keep from wilting under the pressure, she needs retreats- points of rest and preservation. the satanist must live strategically- if it is a helpful metaphor, consider the world as a battlefield. sanctuaries can be a safe place at work, a son

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

hose that live by the watchword of xeper exalt in these things and in the dark work of yuletide! hail year xxv! now concerning the task of becoming evil and ruling the world: 1. control daydreams. encourage people to live in their daydreams. tell them they may become great writers, painters, hunters, etc. fantasy is the most intoxicating drug. if you become their pusher, they need you. as a black magician, you must tone down (or eliminate) your own daydreaming. set extraordinary goals for yourself. as you achieve real goals and put aside intoxicating fantasy, you will become aware of new things. just as the drug addict is unaware of the physical world around him, the daydreamer is unaware of the spiritual realities surrounding him. in white light religions, you're supposed to pray first an

om the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and desire. the great american dream? no. a nut at the crystal counter? no. she has become herself. if she worked w

however, satanism has replaced the destructive hatred of nazism with the pure black light of challenge. 7. learn how to use the external nervous system. we have an opportunity as black magicians which generations of our kind would've given up their familiars for. an electronic net of tv, fax machines, personal computers, telephones, radios cover the world as never before. this presents the black magician with a one-to-one and a one-to-many chance to exercise his magic. the personal computer (plus a modem and telephone) enables us to work one -on-one beyond spatial and temporal limits. new age buffoons are trying to get information from their "channels- we can exchange information instantly. if i'm designing a ritual involving a strobe light and i want to know what hz to set the light at

many chance to exercise his magic. the personal computer (plus a modem and telephone) enables us to work one -on-one beyond spatial and temporal limits. new age buffoons are trying to get information from their "channels- we can exchange information instantly. if i'm designing a ritual involving a strobe light and i want to know what hz to set the light at, i can dial up a neurophysiologist black magician colleague. he'll tell me 6.66 hz will induce a state between alpha and theta rhythms. the personal computer allows networking- the elect can exchange its knowledge under the noses of the profane. perhaps more than any other piece of technology, the personal computer is an external manifestation of the word of xeper. in addition to one -toone networking, one -to-many communications provide

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

directly. this will show that your presence is equal in force to any mankind's created gods that faith in you is strong to create a missionary movement. of course this should be done secretly and subtly. if you outwardly proclaim your godhood crucifixion can result. christianity may be understood as one self deified individual letting his practices get out of hand. jesus is an example of a black magician without ethics. 6. practice your godhood among your followers. when one of your fans is in trouble, magically use the power of your name to help him. not out of pity or compassion but to understand the nature of the name of a divine being. once again keep this practice to yourself. do this until you have results. this illustrates the power of the word of moses ihvh in which a fan club or

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

ises in your magical diary, do not tell anyone else about them (they may notice the behaviour- particularly the sex, but keep them quiet. you will also begin to see the arbitrary nature of the world and this experiential insight will strengthen your greater black magic and your becoming. 5. if you want to train will, test your concentration against the clock. like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powerful exercise is to put aside nine minutes a day to meditate on projecting your godhood from the realm of being into the realm of becomi

n't nag yourself, just return to the process. at the end of the exercise note in your magical diary how many beads you've had to move. in a short time you'll find that you're moving fewer and fewer beads. 6. if you want to master your mind, make clocks work for you. most of the time our consciousness is purely reactive. we see something and think about it in the shallowest way possible. the black magician needs to train his mind to move him toward alertness and control. paradoxically the use of an arbitrary symbol to remind us to awaken is one of the best ways to move toward an alert state. just as we use an alarm lock to end physical sleep, we can use a regular clock to move us toward consciousness. pick a time that you will think about a certain topic, such as" tomorrow at three o'clock

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

etc" when you've made your list consider what the prince of darkness can mean as model for your own initiation. consider how these things stimulate your imagination and will. 5. make of night a personal symbol. it is in the nature of mankind to assign meaning to events in the meaningless natural order. they fashion constellations, omens, etc. and then bend themselves to their creations. the black magician can consciously assign a symbol to an operation and use that symbol for his/her own growth- and discard it when necessary. since night is the traditional time for satanic/black magical activity, you may wish to invest it with meaning. hold a ritual that places a certain meaning in the dark of night- so that its coming will begin to work your soul automatically. i choose "night is a time o

UNLEASHING THE BEAST

any magical processes by which he drew into his circle great phantoms..666 wore a ceremonial robe, had a pentacle, a wand a sword and a cup."lxxxii at least one author has taken this to be positive proof that crowley had intimate knowledge of and experience in tantric practice.lxxxiii however, given the fact that sharpe's novel was published at a time when crowley's reputation as a pervert, black magician and drug fiend was quite widespread, it seems equally (if not more) likely that sharpe appropriated the figure of the infamous "beast 666" mingled him with some widespread fantasies about tantric licentiousness and incorporated him as a purely fictional character into her novel. but apart from these general references, it would seem that crowley's actual knowledge of tantra was fairly rud

me exhaustion and so opening it to the "supersensual "the technique..was that of excess; through pain or pleasure, sex or intoxication, it was necessary to attain a condition of exhaustion taken to the extreme limit."cxi ultimately, in this moment of sexual excess, the self dissolves into the abyss of the infinite, beyond all limitations: as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. in love the individuality is slain..love death therefore, and long eagerly for it. love destroyeth self..love breedeth all and none in one.cxii -165- like bataille, then, crowley found in this radical transgression and shattering of rational thought the source of a tremendous, even superhuman power. the magus who dares to break th

n interpretation of aleister crowley [st. paul, mn: llewellyn publications, 1970, 417. xlvon the charges of sex magic brought against the cathars and later the templars, see francis king, sexuality, magic and perversion (secacus: citadel, 1971, 170-71. xlvifranklin rosemont, foreward to john patrick deveney, paschal beverly randolph: a nineteenth century american spiritualist, rosicrucian and sex magician (albany: suny, 1997, xv. as deveney observes, largely through randolph's influence the genie had been released from the bottle. a multitude of sexual mysticism flourished (paschal beverly randolph, 252 -178- xlviiirandolph, the mysteries of eulis, 337. randolph lists over 100 uses for sexual magic, which include everything from acquiring money to the secret of domestic happiness. one of t

VOX SABBATUM

g through developing and understanding self-consciousness. in the instance of witchcraft, it is specifically a magickal art of transformation by not only selfdirected means, but also influences via nature and earthen inspired streams of imagination. a luciferian does not embrace alone either light or darkness, the luciferian focuses upon the antinomian path of cain, the solitary and selfmotivated magician1 who by the left hand path2 seek to continually develop the self in a model of lucifer3 who fell from light of selflessness to taste the pleasures and knowledge of darkness, who in turn learned the wisdom of the crooked dragon4 by the predilection of being on the left hand path, the mind is considered luciferian in perception a state of being in continual change and progression. look now

the yezidis -the mershaf resh the black book the witches sabbat -dreaming and waking- dreams have long been considered images of the subconscious; what lies within the mind. in magick dreams can be a powerful initiatory tool, if focused upon in a positive and conductive manner may provide excellent self-developmental areas of being. the witches sabbat may be conducted in dreaming avenues, if the magician so desires. the model of the witches sabbat in a dreaming sense should start with a visualization of the crossroads. the crossroads have for long been considered a place of great magickal power. it is the place of hecate, the triple vox sabbatum the witches sabbat 9 goddess which is the gathering of shades and ghosts; many have evoked her there in the crossroads. it is also the place of w

gathering of shades and ghosts; many have evoked her there in the crossroads. it is also the place of where faust summoned mephistopheles, who came forth from the forest before him. the crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the cont

abbat in that it is more aethyr or astral based, air and dreamlike space. the luciferian sabbat is the gathering of spirits and the psyche set free; liberation and being within the very circle of leviathan, the crooked serpent of ageless existence. lucifer is the model of the celestial or sometimes called empyrean rite as it is a focusing on self-transformation through willed direction; the black magician driven by self-determined goals to become something and transform into a godlike state. this requires isolation, introspection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is the mastery of the spirit and the psyche. lucifer is the first born son of the limitless light, ain soph or god. azazel as his na

o azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a mask of a beast and an angel. let this invocation be most holy and the solar logos shall manifest through the baphometic wisdom of darkness. this calling should be conducted in the high rite of the celestial or luciferian sabbat, called often empyrean or of the highest aethyr or heavens. this is the self-focused rite of the magician becoming as the adversary, the dragon-angel awakening of the isolate intellect. you are essentially becoming as the prince of darkness through the highest rites of theurgy and magick. invoke with your entire essence, with every fiber of your being. the chthonic conjuration that which raises the self towards the aethyric realms as i rise above the earth, i conjure the circle of ageless bei

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

et name of ra, in which his very existence was bound up. ra guarded this name most jealously, for he knew that if he revealed it to any being he would henceforth be at that being's mercy. isis saw that it was impossible to make ra declare his name to her by ordinary methods, and she therefore thought out the following plan. it was well known in egypt and the sudan at a very early period that if a magician obtained some portion of a person's body, e.g, a hair, a paring of a nail, a fragment of skin, or a portion of some efflux from the body, spells could be used upon them which would have the effect of causing grievous harm to that person. isis noted that ra had become old and feeble, and that as he went about he dribbled at the mouth, and that his saliva fell upon the ground. watching her

festival of amen-ra in the temple of luxor, one came to him and reported that an envoy had arrived from the prince of bekhten, bearing with him many gifts for the royal wife ra-neferu. when the envoy had been brought into the presence, he addressed words of homage to the king, and, having presented the gifts from his lord, he said that he had come to beg his majesty to send a "learned man" i.e, a magician, to bekhten to attend bent-enth-resh, his majesty's sister-in-law, who was stricken with some disease. thereupon the king summoned the learned men of the house of life, i.e, the members of the great college of magic at thebes, and the qenbetu officials, and when they had entered his presence, he commanded them to select a man of "wise heart and deft fingers" to go to bekhten. the choice f

took the form of a huge serpent that "resembled the intestines" and the spell doomed him to decapitation, and burning and backing in pieces. these things would be effected by serqet, the scorpion-goddess. the second part of the spell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the b

wels of meh-urit. every member of the cat contained a god or goddess, and she was able to destroy the poison of any serpent, or scorpion, or reptile, which might be injected into her body. the spell opens with an address to ra, who is entreated to come to his daughter, who has been stung by a scorpion on a lonely road, and to cause the poison to leave her body. thus it seems as if isis, the great magician, was at some time stung by a scorpion. the next section is very difficult to understand. ra-harmakhis is called upon to come to his daughter, and shu to his wife, and isis to her sister, who has been poisoned. then the aged one, i.e, ra, is asked to let thoth turn back neha-her, or set "osiris is in the water, but horus is with him, and the great beetle overshadows him" and every evil spi

pany of the gods [fn#144] or "becoming a brother to the stars" or the star-gods [fn#145] or, beneficent. thy sister [isis] acted as a protectress to thee. she drove [thy] enemies away, she averted seasons [of calamity from thee, she recited the word (or, formula) with the magical power of her mouth [being] skilled of tongue and never halting for a word, being perfect in command and word. isis the magician avenged her brother. she went about seeking for him untiringly. she flew round and round over this earth uttering wailing cries of grief, and she did not alight on the ground until she had found him. she made light [to come forth] from her feathers, she made air to come into being by means of her two wings, and she cried out the death cries for her brother. she made to rise up the helples

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

etween the 10 sephiroth with the first tarot cards. the seven planets of the solar system are the seven sephiroth. and the thrice-spiritual sun is the sephirothic crown. these sephiroth live and palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the tarot whose primeval hieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyphic is represented by a hand in the attitud

c pulos iniciamos ahora, este curso secreto de k bala. estudiaremos los 22 "arcanos mayores" del tarot. este curso por lo tanto, constar de 22 lecciones. esperamos que teng is paciencia y que se is tenaces. estudiad y practicad y llegar is a la gran realizaci n. estudiaremos el arcano primero del tarot. entraremos en el sanctum regnum de la alta magia. 10 arcanum number 1 it is represented by the magician. over the head of the magician appears the holy eight, the sacred symbol of the infinite. if it is traced [or drawn] with the middle finger, index finger and the thumb over the cardiac plexus: this sign encompasses, defines and joins the magnetic currents of the superior mind (consciousness in the dream) with the currents of the inferior mind (vigil consciousness. this sign joins or separ

ol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured by the serpent and we become lofty divine magicians. ahora bien, los numeros 1260

ual energies and carry them to the heart with this prayer and these mantras. you must know that in the temple of the heart, the creative energies are mixed with the forces of christ and thereafter they elevate to the superior worlds. the inner christ lives in the heart temple. the cross of initiation is received in the heart temple. this mantric prayer is also a formula of priestly power that the magician utilizes in his practices of internal meditation in order to arrive at the feet of his divine mother. if the meditation is perfect, your adorable mother will hear your call and she will come to you; then you can converse with her about ineffable, paradisiacal things. she is devi kundalini; she is the popess of the tarot. the divine mother always listens to her devotees. in the sacred land

atic degree. the number 8 is the degree of job. this sign, this number, signifies trials and pains. these initiatic ordeals are performed in the superior worlds and in the physical world. eighth card of the tarot a woman with a sword in her hand, facing the scale [or balance] of cosmic justice appears in the arcanum eight of the tarot. indeed, only she [the priestess] can deliver the sword to the magician. thus, an initiate (the priest) without a woman cannot receive the sword. there exists the eve-venus, the instinctual woman. the venus-eve, the noble home woman. there also exist venus-urania, the woman initiated into the great mysteries and finally, we confirm the existence of the urania- venus, the female adept, the woman that is self-realized in depth. the flaming fire the flaming fire

WESTERN MANDALAS OF TRANSFORMATION SR AL

y chakras or rays, starting with the most primordial archetypal forms, number, and geometry. the most practical way to integrate this number mysticism is through an understanding of magical squares and talismans. in the second of his three books of occult philosophy, cornelius agrippa said that mathematics and magic are so intimately connected that nothing successful could ever be achieved by the magician without a thorough understanding of numbers. the neo-platonic reasoning of his day intuited that numbers were the direct thoughts of a governing creator and geometry was the means whereby the true essences of number were first made manifest. this may have been the reason why the planetary squares were themselves considered talismans. a magic planetary square is an array of numbers arrange

unity, trying to survive in an ecosystem with finite resources. americans have a disproportionate amount of these resources, and this may be an uncomfortable issue to face while doing affirmations for abundance. on the one hand there is nothing wrong with using talismans to manifest goals in the world, because every time you do, it helps to strengthen and develop the will, and this is vital for a magician, but attempting to develop your will at the expense of another human being will certainly backfire, as all spiritual teachers and traditions have taught us. there is a difference between making a talisman to attract friendship and making one to entice your fantasy dream date over to dinner. eliphas levi (otherwise known as abbe louis constant, who was a master of rosicrucian and qabalisti

tation of the symbol clear to subconsciousness. for this reason every talisman is unique and very personal. this is why it is difficult to decipher a seal or talisman made by someone in the distant past. this is also the reason, in my opinion, it is useless to copy or reproduce talismans from other magical books. only by completely understanding the meaning of the symbols on the talisman will the magician get any results. most books with pictures of seal, and sigils are of little value to us because we have no idea what was in the mind of the creator when the talisman was being made. moreover, ancient seals could have been recopied many times before publication, resulting in many errors. or some could have encoded information (such as the arrangement of certain letters) that were an abbrev

with pictures of seal, and sigils are of little value to us because we have no idea what was in the mind of the creator when the talisman was being made. moreover, ancient seals could have been recopied many times before publication, resulting in many errors. or some could have encoded information (such as the arrangement of certain letters) that were an abbreviation or formula known only to the magician who made them. to attempt to reconstruct such a formula, even if one has a good working knowledge of hebrew or latin, may be of little avail; if the formula was intended for publication, the seals and sigils could well be blinds anyway. we will examine the problem of mistakes as well as blinds in magic squares and sigils in chapter three. in the qabalistic tradition there is a certain sen

students originally took the name sarah, then, for magical workings, changed it to sariel. 11 you should also begin to use this name frequently in your prayers. begin a real relationship with this entity, who is the most lofty aspect of your own aspirations and inspirations, a radiant ray of the lord's love, shining on you and through you, protecting, guiding, taking an interest in you. a famous magician of our century, franz bardon, says that the guide will eventually inform his protege about the laws of the physical world, as well as guide him or her in the astral (the guardian's purpose) clearly shows how necessary it is that the magical development of a human being during his time in the physical world leads him towards perfection in order to be prepared for life in a higher sphere (1

WICCA WITCHCRAFT TODAY

eet in diameter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle is carefully purified, as also are all who celebrate the rites. watches attach great importance to this, for within the circle is the gods' domain. it is necessary to distinguish this clearly from the work of the magician or sorcerer, who draws a circle on the ground and fortifies it with mighty words of power and summons (or attempts to summon) spirits and demons to do his bidding, the circle being to prevent them from doing him harm, and he dare not leave it. the witches' circle, on the other hand, is to keep in the power which they believe they can raise from their own bodies and to prevent it from bein

n this way the old witch notion became generally believed. it is unlikely that any of these old women were real witches, that is, that they had been initiated into the circle; but doubtless some of them knew many old wives' cures. to go back to a much earlier time, arne runeberg tells us of the grave of a witch of the bronze age found in denmark. among costly swords and gold jewellery this female magician had a bronze bowl containing the following. we add their uses in modern days: 1. the claw of a lynx. used today as medicine and as an amulet. 2. bones of a weasel. weasel's skin is still used as a remedy against all sorts of diseases in animals. 3. vertebrae of snakes. pulverised snake-skin and snake joints are still used as medicine for sick animals. 4. horses' teeth, torn out and broken

her was inserted at the feet. when this was hammered to the head. a third was inserted immediately below the first. at the second stroke of the fourth wedge several bones of the feet and ankles were broken. a fifth wedge was inserted. the prisoner asked "father, do you believe on your conscience a man ought merely to be delivered from pain, to confess a crime he has not committed "you have been a magician, you have had commerce with devils" was the answer. when he protested once more he was innocent, the sixth wedge was hammered home, then a seventh, then an eighth; the bones of the knees, the shins, the ankles and feet, all were shattered' page 249 'the two-pound taper was placed in grandier's hand and he was lifted down from the cart to beg pardon, as the sentence had prescribed, for his

someone, he pointed out to me that it was not at all necessary to kill anything; that one could draw blood from his own body and that the late aleister crowley, as mentioned above, occasionally performed a rite when he cut his own breast and made use of the blood. traditionally this aids materialisation in ceremonies of evocation. of course it is well known that in the great mystery of magic the magician is always the victim in a certain sense. now the people i know have never attempted materialisation; but mention of such practices does occur in the rituals, etc. so that these must have been practised in the past, and there are possibly many covens, of which i know nothing, who may use these methods today: that is, use blood to obtain certain results [1] see note 4 (page 189- of course t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused upon for half a month. the the solar one is created. seme

the astral body and separation of the astral from the physical is essential in the emerging element of the nightside covenant of the luciferian. the most challenging and perhaps dangerous element of the path is the development of the astral body. to build, one must focus and meet the challenges, and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to b

foundation of the study, from which this legend partially emerged. task #6 creation of ones own alphabet of desire, photocopied and sent to succubus publising. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. the alphabet of desire is the language of the sorcerer, this can be made of symbols and words which represent something to the magician, and may be altered and changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum i

is, close your eyes and focus on moving upwards. visualize which aethyr you to ascend to, your place of mental creation or enochian aeythr. the celestial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick initiator. it is essential for the magician to visualize this fire, but then envision the flame within he or she will then be the bearer of this flame the fire of the higher octave is the aethyric and astral plane of lucifer, and all magickal work should be developed and guided by this light, known as the holy guardian angel of initiatic guide. even when one works in the dark light of saturn, or more infernal planes and regions, on

kal work should be developed and guided by this light, known as the holy guardian angel of initiatic guide. even when one works in the dark light of saturn, or more infernal planes and regions, one must be guided by his or her initiatic angel, the holy guardian angel..algol may encompass the higher and lower octave, the isolated god of storms, desert and chaos. the algol sigil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and

WORKING CEPHALOEDIUM VERSION 2

woman lea my concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the magick of the common people. high magick, on the other hand, has long been considered the prerogative of the affluent and the learned. some aspects of it certainly call for items expensive to procure and for knowledge of ancient languages and tongues, though that is not true of all high magick. there was a time when, to practice high magick, it was necessary to apprentice oneself to a master magician, or mage, and to spend many years studying and, later, practicing. throughout the middle ages there were many high dignitaries of the church who engaged in the practice of high magick. they were the ones with both the wealth and the learning. high magick is the transformation of the self to the higher self. some aspects of it also consist of rites designed to conjure spirits, or entities

has been a change from the traditional thoughts regarding high magick. the average intelligence today is vastly superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the mechanics of high magical conjuration (this is especially true of the mechanics of enochian magick. the llewellyn high magick series has taken the place of the mage; the master magician who would teach the apprentice "magick" is simply making happen what one desires to happen as aleister crowley put it "the art, or science of causing change to occur in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work t

mind. i believe the true beauty and wonder of the system is its efficacy in the development and evolution of the student on all levels physical, mental, emotional, and spiritual when it is put into practice. all magic is effective in causing these changes, but in my opinion, no system compares with enochian magic, approached with the proper stability and foundation. pat zalewski is a "practicing" magician rather than one of the "armchair" variety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of

ual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the lvx formula or the divine white brilliance the signs of the 5=6 grade are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ. its esoteric interpretation shows that the first "i" relates to the sign of virgo, isis the mighty mother. in this instance the mother is the producer of the seeds of fruit on earth which represents spring. the "n" is scorpio, apophis the destroyer the d

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s asked to help, he gathered some of his former whare ra inner order colleagues and together they prepared for the exorcism. though in his eighty-fifth year, and confined to a wheel chair, he was carried up the stairs and placed in the center of the room. with his magical sword and the banner of the west around his neck, he proceeded with the exorcism which turned out to be successful. the master magician has struck again! after corresponding with regardie for a little over a year, he eventually visited the thoth hermes temple in wellington, new zealand in august, 1983. he brought with him the hierophant of a los angeles temple. it was here that regardie was given the 6=5 (and later the 7=4) in appreciation for a lifetime's work in promoting the golden dawn. during his visit he also partic

felkin found that many of the g.d.'s inner order members used to ask waite's help and advice, and was generally looked up to. on the other hand, felkin and company were more practical magicians than theorists, which is what i conclude waite to have been. by noticing the changes he made to the original rituals and deducing the motive behind them, i am sure that he did not understand the practical magician's outlook; if he did, it is not betrayed in any of his writings after the period he joined the inner order. in the late 1930s, mrs. felkin tried to get some of the papers waite held in joint trust with her late husband, but her letters to him were ignored, and hence many of the documents that should have gone to whare ra were never sent despite the legal entitlement of this temple to them

rowley's subconscious, based on the kabbalah of the golden dawn and the book of revelations, on which crowley was raised as a youth. i can still recall him thumping the table at dinner one night saying "dammit, i am a golden dawn man and not a thelemite, and i wish people would realize it" he did, however, hold a lot of respect for mcmurtry and some of the abilities of the o.t.o. his ability as a magician was also noticed, as he was far more than a theorist. having done a few rituals with him in new zealand, those of us in the inner order of thoth hermes perceived he generated a great deal of power. his knowledge of enochiana was quite considerable, and he was one of the few people i met that could play enochian chess without the associations of the squares marked on the boards; yet he kne

ZOETIC GRIMOIRE OF ZOS

time, or so ride a wild horse! great belief is essential and it is. built up. by recollection and endeavour. a desire for a particular thing appears as conscious requirement and, whatever the difficulties, with sufficient determination you will obtain it: there is no apparent need for magic. the premise is usually weak because of false values. thus, acquiring a book on sorcery does not make one a magician. the essential abstract requirement is aptitude. hence all the occult books in the world may give you little knowledge, except as a parrot, and, as more often happens, the ability to do less. the acquired book may help as evocative, so obtain it by all means; by transference of the larger fundamental need for occult knowledge, subconscious mind will in its own way give back all that is ne

0 0

miliar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of the famed mage abramelin. put simply, magical powers aren't achieved overnight. it requires an organized, daily, step-by-step regime of recorded attempts and results. this would include a series of banishings before as well as after a ritual. invocations alone take

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

incorporated with the proper tone or pitch in the voice. it has been a long kept occult secret that everything in matter is made up of vibration. today in modern science, this same concept has been termed the wave theory or put simply, frequency. it states that matter, even in its densest form, is constantly moving. that is to say that the molecular make-up of matter moves at a constant flow. as magicians, we understand that even matter is energy, and that such energy may be controlled in a certain environment under the correct applied force or conditions, once again revealing what crowley teaches, magic is change in conformity to will."if this is true, we can say that not only matter is made up of energy, but so are thoughts and emotions. even further, we can also say that words themselv

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca

al a moon cycle later for as long as is necessary. there may be a lot of negative vibes swimming the other way, so persevere and be patient. incense magick incense has formed a central part of religious and magical ceremonies for thousands of years in lands as far apart as india and north america. it has been used for purification purposes, to invoke angels and to bind or repel demons by medieval magicians. it is said to release specific energies contained in its fragrance and to carry prayers and petitions to the god or goddess figure being invoked. since the 1960s, incense sticks, cones and burners have increased in popularity for home use, to create an atmosphere of calm, to induce love and cleanse negativity. many people use them for meditation as well as for rituals for confidence, he

: they contain the potential to help or harm only if misused. what is more, without your personal vibes, which act as your password, the power cannot flow; you have not created an independent life form. the following tools are commonly used in formal magick. the athame an athame is, quite simply, a ceremonial knife. it is one of the ritual tools that entered the tradition through the influence of magicians and witches who set out the wisdom, mainly at the beginning of the twentieth century and in the upsurge of covens during the 1950s. gerald gardener, one of the founding fathers of wicca, considered ritual knives and swords of prime importance in modern formal witchcraft. you can obtain an athame from a specialist magical shop, but as i said before, any knife- even a letteropener- will do

s concerned with healing or global or ecological matters, angels work better than planets. if you have calculated your daily planetary hours, your angels will correspond exactly. as with the planets, each archangel rules the first hour after sunrise of his own day. though many people do regard the archangels as male, they are androgynous and so i have called them 'he' merely for convenience. many magicians from the middle ages onwards have used angels as part of formal rituals and they have long been a potent form of psychic protection both for guarding the four corners of the ritual circle and as personal guides in less formal magick. below i have given the association for each of the daily and hourly angels. since angels are a very personal form of empowerment and protection, i have not

teaching: contacting through meditation or rituals the cosmic memory bank or akashic records in order to tap into the great existing magical systems and wisdom without external formal teaching. invocation: the process by which the wisdom and benign powers of the natural world and of higher planes of consciousness, associated with the evolved self and divine power, are drawn into oneself. medieval magicians would invoke spirits to take over their bodies -dangerous and mind-blowing. karma: the concept that the good and bad deeds and thoughts accumulated in an individual lifetime may either progress us forwards to spiritual perfection or mean we need to learn lessons in subsequent lives in order to right our mistakes. litha: the celtic festival of light, held around the midsummer solstice on

ABRAMELIN1

mporary of our author, cornelius agrippa, sir michael scott, and many others i could name, are examples of this, not to mention the celebrated dr. dee in a later age. the history of this latter sage, his association with sir edward kelly, and the part he took in the european politics of his time are too well known to need description here. that abraham the jew was not one whit behind any of these magicians in political influence, is evident to any one who peruses this work. he stands a dim and shadowy figure behind the tremendous complication of central european upheaval at that terrible and instructive epoch; as adepts of his type always appear and always have appeared upon the theatre of history in great crises of nations. the age which could boast simultaneously three rival claimants to

his art cost him too dear, for the devil had made him swear in the pact that he would use all his secrets to the dishonour of god, and to the prejudice of his neighbour. ultimately his body was found dragged through the streets, and his head without any tongue therein, lying in a drain. and this was all the profit he drew from his diabolical science and magic. in austria i found an infinitude of magicians who only occupied themselves in killing and maiming men, in putting discord among married people, in causing divorces, in tying witch-knots in osier or willow branches to stop the flow of milk in the breasts of nursing women, and similar infamies. but these miserable wretches had made a pact with the devil, and had become his slaves, having sworn unto him that they would work without ces

ABRAMELIN2

nets together and beginning at the same moment; they then produce an effect according unto the nature, quality, and complexion of these stars.26 but all this only hath power in natural things. here have i declared and proved unto you the errors of the (common) astrologers; keep yourselves carefully from the insensate follies of their days and hours, because if ye make use of these as do the false magicians and enchanters, god will chastise you; and in order to chastise you will pay but little attention unto the awaiting of the hour of saturn or of mars. i therefore now conclude this chapter, having sufficiently treated of the false and useless method employed by the astrologers in the election of days and of hours. of abramelin the mage 53 the seventh chapter. regarding what it is necessar

g prompt and exceeding obedient in the working of evil; it is to be wished that they were as much so for the good. however, take heed that you be upon your guard. and remember, that as there is a god to write these aforesaid symbols, there is no particular preparation necessary of pens, of ink, and of paper; nor yet of elections of particular days, nor other things to be observed, which the false magicians and enchanters of the devil would have you believe. it sufficeth that the symbols should be clearly written with any kind of ink and pen, provided that we may easily discern unto what operation each sign appertaineth, the which also you can easily do by means of a properly arranged and drawn up register of them. but the greatest part of the symbols of the third book i counsel you to make

d planets as representing their good or evil influence in the heavens, in other words their dual nature. 3 consists in the metals because, the ancient alchemists considered their bases to be found in the three principles which they called sulphur, mercury, and salt; but by which they did not mean the substance which we know under these names. 4 ie, probable as opposed to certain. 5 ie, professing magicians. 6 in the original ms "nous avons deja dit quelle est la science que je dois vous enseigner cest adire quelle nest point humaine" etc. 7 ibid. 8 in the original" comme je suis apresent vous devez donc penser avant que d entrer dans ce bal" etc. 9 ie, he who intends to undertake the operation. 10 i doubt this assertion very much. 11 here comes another touch of prejudice. in the present da

ABRAMELIN3

ning apparently the four princes and eight sub-princes of the demons, before so often alluded to. 13. viz: lucifer, leviathan, satan, and belial. of abramelin the mage 218 thou; and thou shalt never seek out expressions to please them, and thou shalt always have with them a proud and imperious air.14 there be certain little terrestrial spirits that are simply detestable; sorcerers and necromantic magicians generally avail themselves of their services, for they operate only for evil, and in wicked and pernicious things, and they be of no use soever. he who operateth could, should he so wish, have a million such, but the sacred science which worketh otherwise than necromancy in no way permitteth you to employ such as be not constrained by an oath to obey you. all that hath hitherto been said

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

o-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummu-tiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and m

in attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man

amatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refer

phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not know the exact meaning of much of the conjurations in the old tongue, but viewed it as a 'barbarous' tongue' which must be preserved because of its essential power. indeed, with the publication of this book, sumerian may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the ea

e lovecraft's r'lyeh text, and is subtitled "abominations. it has more specifically to do with the worship of the serpent, and the nature of the cults that participate in the concelebration of sin. again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians's mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done! then, following the urillia text and forming the very end of the received ms, is the second part of the testimony of the mad arab. it is a haunting and sorrowful occult personality. was he really mad? this is perhaps a questio

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any

impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's equations) of action. this work is to be regarded as "holiness to the lord. the hebrews, in fact, conferred the title of qadosh (holy) upon its adepts. its effect is to consecrate the magicians who perform it in a very special way. we may take note also of the correspondence of nine with teth, xi, leo, and the serpent. the great merits of this formula are that it avoids contact with the inferior planes, that it is self-sufficient, that it involves no responsibilities, and that it leaves its masters not only stronger in themselves, but wholly free to fulfil their essential natur

s of doing the same for life> laboratory experiments in food-values seem to be almost worthless, for reasons which we cannot here enter into; the general testimony of mankind appears a safer guide. it would be unwise to condemn as irrational the practice of those savages who tear the heart and liver from an adversary, and devour them while yet warm. in any case it was the theory of 94 the ancient magicians, that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of the animal this energy is liberated suddenly. the animal should therefore be killed<blessed and merciful of

ox (i, v. supplement: tenth aethyr) for an account of an operation where this was done. magical phenomena of the creative order are conceived and germinate in a peculiar thick velvet darkness, crimson, purple, or deep blue, approximating black: as if it were said, in the body of our lady of the stars. see 777 for the correspondences of the various forces of nature with drugs, perfumes, etc> those magicians who abject to the use of blood have endeavored to replace it with incense. for such a purpose the incense of abramelin may be burnt in large quantities. dittany of crete is also a valuable medium. both these incenses are very catholic in their nature, and suitable for almost any materialization. but the bloody sacrifice, though more dangerous, is more efficacious; and for nearly all purp

its meaning<adept seems to have made a straightforward, comprehensible statement, then is it most certain that he means something entirely different. the truth is nevertheless clearly set forth in his words: it is his simplicity that baffles the unworthy. i have chosen the expressions in this chapter in such a way that it is likely to mislead those magicians who allow selfish interests to cloud their intelligence, but to give useful hints to such as are bound by the proper oaths to devote their powers to legitimate ends..thou hast no right but to do thy will "it is a lie, this folly against self" the radical error of all uninitiates is that they define "self" as irreconcilably opposed to "not-self" each element of oneself is, on the contrary

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t. the intelligent reader will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in other words, this parable is itself an example of an exceedingly subtle black magical operation, and the contemplation of such devices carried far enough beings us to an understanding of the astoundingly ophidian processes of magicians. let not the profane reader dismiss such subtleties from his mind as negligible nonsense. it is cunning of this kind that determines the price of potatoes. the above digression is perhaps not so inexcusable as it may seem on a magic without tears get any book for free on: www.abika.com 84 first reading. careful study of it should reveal the nature of the thought-processes which are habit

92- 100, and pp. 179- 189. i could go on all night doing nothing but indicating sources of information. then comes the question of how to "charge" the talisman, of how to evoke or to invoke the beings concerned, and of- oh! of so much that you need a lifetime merely to master the theory. remember, too, please, what i have pointed out elsewhere, that the greatest masters have quite often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude these from our discourse, it is merely evidence that you have not understood a single word of what i have been trying to tell you these last few hundred years! 13 may i close with a stray example or so? equinox iii, 1, has the neophyte's pantacle of frater

fined. all my propositions amount to no more than tautology: a. is a. you may even quote the book of the law itself "now a curse upon because and his kin. enough of because! be he damned for a dog (al ii, 28-33. these things stink of ignoratio elenchi, or something painfully like it: as sort of slipping up a cog, of "confusing the planes" of willfully misunderstanding the gist of an argument (all magicians, by the way, ought to be grounded solidly in formal logic) never forget, at the least, how simple it is to make a maniac's hell-broth of any proposition, however plain to common sense. all the above, now- buddhism refuted. yet it is a possibility and therefore one facet of truth "rest" is an idea: so immobility is one magic without tears get any book for free on: www.abika.com 164 of the

edward kelly. my own work on this subject has been so magic without tears get any book for free on: www.abika.com 329 52 elaborate and extensive that i shall never sufficiently regret that i never had an opportunity of completing it, but i should like to emphasize that the obtaining of a book like liber 418 is in itself so outstanding an achievement that it should serve as an encouragement to all magicians. in the case of many worlds, in particular that of abra melin, of the greater and lesser keys of solomon, of pietro di abano, of cornelius agrippa, while we have perfectly adequate information as to the methods we have very meagre examples of the results, especially so far as refers to the technical side of the work. i must conclude with a warning. so many of these branches of magick are

ALEISTER CROWLEY MEDITATION

it is, probably, for this reason that the prophet has been able to constrain mankind to obey his law. i never occurs to him that any one can do otherwise. in practical life one can walk past any guardian, such as a sentry or ticket-collector, if one can really act so that the man is somehow persuaded that you have a right to pass unchallenged. this power, by the way, is what has been described by magicians as the power of invisibility. somebody or other has an excellent story of four quite reliable men who were on the look-out for a murderer, and had instructions to let no one pass, and who all swore subsequently in presence of the dead body that no one had passed. none of them had seen the postman. the thieves who stole the "gioconda" from the louvre were probably disguised as workmen, an

ceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight fo

read itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it presupposes a beginning and an end; to will to be a thing is to admit that you are not that thing. hence to will anything bu

s of liber iii must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage. so far it has been spoken, as it were, in the negative. aaron's rod has become a serpent, and swallowed the serpents of the other magicians; it is now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod there

music. but the bell of which we shall speak is a more important implement. this bell summons and alarms; and it is also the bell which sounds at the elevation of the host. it is thus also the "astral bell" of the magician<meditation-practices the student hears a bell resound in the depths of his being. it is not subjective, for it is sometimes heard by other people. some magicians are able to call the attention of those with whom they wish to communicate at a distance by its means, or, so it is said> the bell of which we speak is a disk of some two inches in diameter, very slightly bent into a shape not unlike that of a cymbal. a hole in the centre permits the passage of a short leather thong, by which it may be attached to the chain. at the other end of the chain

ALEISTER CROWLEY THE LOST CONTINENT

able. the waterways were haunted by shoals of a small and poisonous fish* whose bite was immediate death to man, a fact which altogether cut off communication between one island and another except by air, as the hippopotamus-animal, although immune to its bite, was unable to swim. of the sleeping chambers i shall tell more particularly in the course of my remarks on zro .pa iii. of the aim of the magicians of atlas: of zro; and its properties 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 ow

s, for it is absolutely passive to the will of the user, who may taste therein his utmost desire, whether for food or drink. among adults there is no other food or drink than this. the children are not allowed to taste it. the black phosphorus is always added by a high priestess, and it is not known in what manner she does this. the zro that may remain is the subject of eternal experiments by the magicians. it is generally thought by the greatest of them that an error was committed in bringing it to a ninth stage of division into two, and many openly deplored the discovery of black phosphorus. all however strive in harmony to produce a tenth stage that shall surpass the virtues of the ninth. theoretically it is possible to reach an eleventh stage wherein the zro takes human form, and lives

e reader to remember that i have only described one seventh of the virtues of zro, and i have even omitted this, that in its ninth stage it is not only food and drink, but universal medicine, if properly understood. for zro is also a vision and a voice! now the muscles of the people of atlas are the muscles of giants, and yet they do one thing only. and this thing is combined by the wisdom of the magicians, so that it is at the same time work, exercise, sport, game, pleasure, and all else that may fulfill life. this work never ceases. it has these parts: 1. working at zro, i.e. bringing it from the first stage to the ninth. 2. working with zro, i.e. for one's own particular purpose. 3. working for zro. this is the common and most honourable task, the zro eaten and drunken being worked into

king with zro, i.e. for one's own particular purpose. 3. working for zro. this is the common and most honourable task, the zro eaten and drunken being worked into a quintessence of higher power, though identical in property with the common zro. this new zro (atlas zro) goes through the same stages as the common zro of the serviles. but it is the result of free and joyful labour, and so serves the magicians in their experiments, and the governor of all for his sustenance. none by the way is ever wasted. for example, a tunnel was drilled completely through the earth and filled with zro, and it is said that by this tunnel the atlanteans escaped. this working, whether with or for zro, requires two persons at least at any one time and place. great heat is generated in the working, and the bodie

e 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 sporadic outbursts of burnt-out lust which make so many modern marriages intolerable. closely connected with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threat

ALEISTER CROWLEY THE SWORD OF SONG

g. 67. brahma-charya.16 right conduct, and in particular, chastity in the highest sense. 72. baccy.17 a poisonous plant used by nicotomanics in their orgies and debauches. the filthy tobacco habit, says elijah the restorer of zion, late of sydney and chicago. that colossal genius-donkey, shaw, is another of them. but see calverly. 78. his hat.18 it may be objected that western, but never eastern, magicians turn their headgear into a cornucopia or pandor s box. but i must submit that the hat question is still sub judice. here s a health to lord ronald gower! 86. swinburne.19 but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light. hertha. 104. my big beauty.20 pink on spot; player green, in hand. but i have starred

ALEISTER CROWLEY EQ I 5

? will a word or a wish bring the trout from the brook? and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in his" blindness he supposed; and he is himself" his only victim "the dancers" twine! twine! rose and vine. whirl! whirl! boy and girl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fan

dmirable book be a warning to all those who seek magical power, or to teach pupils. if you obtain magical powers, as is easy, you can only use it to destroy both yourself and your victims, unless by a greater miracle than the magic itself. if you seek to teach, your pupils are almost sure to misunderstand. the alternative is to initiate; and this can only be done by those who are no longer men or magicians. let me congratulate mr trevena upon a most enthralling and instructive book. o. h. the whirlpool. by ethel archer. the equinox. 1"s" net. i can add nothing to the appreciation which i have written for preface to this volume, which all should read. aleister crowley. look at the cover, and shudder! in this masterpiece of illustration dwells the very soul of the book- the virgin emaciated

ALEISTER CROWLEY EQUINOX EQ I 1 2

se three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be per

ment, as easily as (having conquered nature) we are all able to say "i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. 5 it is with the object of giving the reins into the hands of 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 elix

ALEISTER CROWLEY EQUINOX EQ I 4 2

like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sights at will, subtle tastes and delicious perfumes; and after a time actual forms, living creatures, men and women and elementals. we smite the rock, and the waters flow at our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedience, and scorn our word. directly we perform a miracle we produce a chang

ALEX SANDERS THE KING OF THE WITCHES

a black chapel and initiate his own coven? to prove his sincerity, the count, on his return to italy, sent alex by special messenger an inlaid box full of family jewels. alex was fascinated, for he knew the box formed part of the count's family crest. afraid of the quicksands into which he seemed to be sinking, alex repacked it and sent it back to italy by courier. he was still worshipping in the magicians' circle, demanding 43 a continuance of his wealth, but he would not bring in other people even though it would increase his own power. playfully praying to the devil to stimulate sexual appetite was one thing, but raising evil forces in all sincerity was quite another. 44 over-indulgence did nothing to dim alex's powers of clairvoyance and he had no compunction in sharing his visions 'yo

ckport 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 been toying with the idea of trying an experiment. he had studied it but never performed it, nor heard of any other living person who had. many of the ancient magicians, however, could apparently conjure up a familiar and make it appear in the flesh, not only visible to themselves but also .to other magicians present, and alex wanted to emulate them. he put the idea to paul 'let's make her a real beauty' was his typical reaction. alex then had to explain that what he planned to create was a baby, the spiritual son of paul. they would combine their power

in the covens? a: unfortunately no, there is as. much bickering and backbiting among our members as amongany other religious group. q:lf witches develop the powers of clairvoyance as you say. why don't many of them set up as professional seers? a: some do, and. it is permissible under our law, providing they don't.make itlmown that. they. are using .witchcraft. manyof the famous illusionists and.magicians on the.stage were.notusingsleight ofhand but genuine witch magic. we believe that houdini, who could extricate himself from.a padlocked box sunk on a river-bed, was a witch. q:do witches believe in life after death? a: not for everyone. those who have .fulfilled .themselves, and all children,returrt to the central reservoir of power; those who have left work undone, have committed suicid

t keep another book with all bills and apices and let only the elders and other trustworthy people have this knowledge. so be it ordained. 137. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 138. remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 139. magicians and christians may taunt us saying 'you have no power, show us your power. do magic before our eyes, then only will we believe' seeking to cause us to betray the art before them. 140. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 141. it ever be the way with women and with men also, that they ever seek new love. 1

ALEXANDRIAN BOOK OF SHADOWS OCCULT

k with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic before our eyes, then only will we believe" seeking to cause us to betray the art before them. 139. heed them not, for the art is holy and may only be used in need, and the curse of the gods be on any who break this law. 140. resignations 141. it ever be the way with women and with men also, that they eve

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lace. the true occultist is a scientist and a devotee, and where these two are not merged, we have the mystic and the man in danger of black magic, being governed by the intellect and not by selflessness; there are dangers incident also upon contact with the deva evolution and the knowledge of the powers and forces made available through their agency. the coming into incarnation of numbers of old magicians and occultists, and the rapid growth therefore of recognised psychic powers among the people. this psychism, being tinged with mentality and not being of a purely astral quality, will be even more dangerous than in atlantean days, for back of it will be some degree of will, conscious purpose, and intellectual apprehension, and unless this is paralleled by the growth of spiritual realisat

the steady grip of the- 268- a treatise on cosmic fire copyright 1998 lucis trust ego upon the lower personality, a period of real danger may ensue. hence the need of pointing out and of realising the menace, so that the truth of the inner life and the need of serving the race as an essential to advancement may be proclaimed far and wide. paralleling the incoming of this large band of seventh ray magicians (some linked to the brotherhood and some to the purely manasic groups) is the proposed advent of certain members of the hierarchy (initiates below the fourth initiation) and of certain disciples and probationers, all on this ray and all true psychics, who hope through their endeavours to offset the vibrations, and ward off the menace incident to the advent of the other group. the arrangi

remonial magic will have a powerful influence: on the seventh or physical plane, regarding it as a unit. on the seventh subplane or the lowest subplane on the physical, the astral and the mental planes. on the seventh or lowest human principle: prana in the etheric body. on all monads in incarnation who are seventh ray monads. on a peculiar group of devas who are the agents, or "mediates" between magicians (either white or black) and the elemental forces. this group is occultly known as "the mediatory seventh" and is divided into two divisions: a. those working with evolutionary forces. b. those working with involutionary forces. one group is the agent of constructive purpose, and the other of destructive. more need not be- 275- a treatise on cosmic fire copyright 1998 lucis trust submitte

s from sirius via the cosmic mental plane. 5. vibrations from the seven rishis of the great bear, and primarily from those two who are the prototypes of the lords of the seventh and fifth rays. this is a most important point, and finds its microcosmic correspondence in the place which the seventh ray has in the building of a thoughtform, and the use of the fifth ray in the work of concretion. all magicians who work with matter and who are occupied with form-building (either consciously or unconsciously) call in these two types of force or energy. 6. certain very remote vibrations, as yet no more appreciable in the logoic body than is monadic influence in that of average man, from the one about whom naught may be said, that cosmic existence who is expressing himself through seven centres of

first of all bring the human family into the power (as yet blind and destructive) of certain elementals, who are of a nature analogous to that of the physical body. hence destruction of the form would ensue, or paralysis and insanity on a large scale would eventuate. secondly, it would put power into the hands of certain of the brothers of the left hand path11(184) and of a number of unconscious magicians (of whom there are quite a number) who would use it only for selfish, evil and material ends. hence no more can be said anent dense physical substance and its embodiers. the agnichaitans of the third group are as yet a menace to man, and are only handled in group formation, and on a large scale by the head of the manu's department through their own rulers-certain devas of a development e

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

he 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 of an aspirant to accepted discipleship in our own peculiar times, state and environment. to do this we will take the fifteen rules for magic to be found in my earlier book, entitled a treatise on cosmic fire. i will comment on them, dealing not with their cosmic significance or with solar and other correspondences and an

at the end. the phrase "the one who meditates" relates to the soul. arjuna, the aspiring disciple, resigns the struggle and hands the weapons and the reins of government to krishna, the soul, and is rewarded at last by understanding and by a vision of the divine form which veils the son of god who is himself. when this battle has been fought and won the disciple steps into the ranks of the white magicians of our planet and can wield forces, cooperate with the plan, command the elementals, and bring order out of chaos. he is no longer immersed in the world illusion but has risen above it. he can no longer be held down by the chains of his own past habits and his karma. he has gained the vital power and stands forth an elder brother. such is the path ahead of each and all who dare to tread

second, sixth or fourth are dominant. at the present time, the seventh ray, as we know is rapidly dominating, and it is one of the easiest of the forces with which man has to work. under this ray it will be possible to build a new structure for the rapidly decaying civilisation, and to erect the new temple desired for the religious impulse. under its influence the work of the numerous unconscious magicians will be much facilitated" pages 1021-1022. it is apparent therefore that the day of opportunity is with us, and that the coming generation can, if it so wishes, perform the magical work with many of the factors present which will tend to produce satisfactory results. the fifth ray is passing out, but its influence can still be felt; the third ray is at full meridian, and the seventh ray

cking, naught avails and none of the great secrets can be imparted. you might well say here: we have also been taught that there exist those who work in the four ethers and who undoubtedly perform magical deeds, yet who do not possess this essential purity and loving-kindness to which reference has been made. this is undoubtedly true; they belong to a group of workers in matter whom we call black magicians; they are highly developed intellectually and can motivate mental substance or mind stuff in such a manner that it can achieve objectivity on the physical plane and bring about their deep intent. about this group there is much misunderstanding and profound ignorance. it is perhaps as well, for their destiny is tied up with the future race, the sixth, and their end and the cessation of th

first steps in the magical work and for them, therefore, an understanding of the fires and of the energies with which they must work, is of prime importance. we will, therefore, confine our attention to this phase of the great work and consider neither the work of the soul as it takes incarnation and manifests objectively through a form, nor with the work of the initiates, as they act as creative magicians under group impulse and through an intelligent understanding of the evolutionary plan. these instructions are intended to be practical and to convey the teaching needed to those students who can read between the lines and who are developing the capacity to see the esoteric meaning behind the outer blinds and exoteric forms. we are now going to consider the pranas, and i would here quote

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

derstanding of matter and to the power of the mind to dominate substance. this power is, therefore, neither divine nor non-divine. it is a demonstration of the capacity of the mind, and can be used with equal facility by an incarnated son of god, functioning as a world saviour or christ, and by those beings who are on the path of destruction, and who are called (by those who know no better) black magicians, evil forces and devils. divinity (using the word in its separative sense) connotes the expression of the qualities of the second or building aspect of god, magnetism, love, inclusiveness, non-separativeness, sacrifice for the good of the world, unselfishness, intuitive understanding, cooperation with the plan of god, and many other such qualitative phrases. mechanism, after all, implies

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

r opposites' its graduates are said to undergo examination upon the 3rd subplane of the astral plane. vulcan (1st) the school of fiery stones. there is a curious connection 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 son

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

a planned distortion of the divine will was intelligently created by them. you have here a hint as to the nature of evil and a clue to a part (though only a part) of the mystery to be noted in the statement that evil and good are reverse aspects of the same one reality, and evil is that good which we should have left behind, passing on to greater and more inclusive good. forget not that the black magicians of today were the initiates of a previous solar system. when the door of- 226- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust initiation is ready to open for the third time, the parting of the ways takes place. some follow selfish intention and the fixed determination to remain with the separative condition of matter; and to others, the di

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

extensive. while tsiu marpo has six accompanying riders, pehar has four chief attendants as well as an expansive retinue: on the outside, in the main quarters and in the spaces lying in between appear ministers, hangmen, slaves, and lions .c.ryas [spiritual guides] of mon, and monkeys. there are one hundred dge slong [fully ordained monks] lifting their rattling-staffs, and one hundred black-hat magicians wielding their demon-daggers; one hundred women shake out their hair, and one hundred men brandish their swords and shields.233 de nebesky-wojkowitz also states that all of pehar s retinue and entourage are mere manifestations of himself, their forms originating from the rays of light that radiate from his body; this is an ability shared by tsiu marpo. likewise, pehar can reabsorb these

BLACK WITCHCRAFT

described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of levi

misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice 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 inh

considered astral spirits, that which no longer take physical form, but may become manifest through the magician or witch who may make a pact with them, being initiation and dedication to the left hand path. samael is the patron spirit of the left hand path, as his word is what formed our thoughts and gave us the inner fire of the black flame, our individual process of thought and free will. the magicians who aligned their will with the left way, that of samael (the devil, were given powers over the earth in one way or another; all the while strengthening, defining and expanding their conscious. in exodus 7 the magicians were able to make frogs and serpents by the power they obtained in the devil, thus such creatures are astral forms of ahriman (samael) and the dreaming body of witches an

BLAVATSKY H P ANTHROPOGENESIS

as a reference to a well-known astronomical fact "that mercury receives seven times more[[footnote(s[[footnote continued from previous page] law of buddha" as schlagintweit believes, but real living men, some superior to men by virtue of their occult knowledge, and the protectors of buddha's law, inasmuch as they interpret his metaphysical tenets correctly, others inferior morally as being black magicians. therefore it is truly declared that gautama buddha "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, representin

an individual ego, and having merely the passive capacities. brahma, therefore, commands him to create (in the exoteric texts; when, obeying the command, he made "inferior and superior (avara and vara) progeny (putra, bipeds and quadrupeds; and by his will, gave birth to females. to the gods, the daityas (giants of the fourth race, the snake-gods, animals, cattle and the danavas (titans and demon magicians) and other beings "from that period forward, living creatures were engendered by sexual intercourse. before the time of daksha, they were variously propagated- by the will, by sight, by touch, and by yoga-power* and now comes the simply zoological teaching- 29. animals with bones, dragons of the deep and flying sarpas (serpents) were added to the creeping things. they that creep on the g

ologie, but of actual living devas (or demi-gods or angels, again) who had assumed bodies to rule over them, and who, in their turn, instructed them in arts and sciences. only, as they were rupa or material spirits, these dhyanis were not always good. their king thevetata was one of the latter, and it is under the evil influence of this king-demon that. the atlantis-race became a nation of wicked magicians "in consequence of this, war was declared, the story of which would be too long to narrate; its substance may be found in the disfigured allegories of the race of cain, the giants, and that of noah and his righteous family. the conflict came to an end by the submersion of the atlantis, which finds its imitation in the stories of the babylonian and mosaic flood. the giants and magicians

vaivasvata "if we believe the tradition at all, we have to credit the further story that, from the intermarrying of the progeny of the hierophants of the island and the descendants of the atlantean noah, sprang up a mixed race of righteous and wicked. on the one side the world had its enochs, moseses, various buddhas, its numerous 'saviours' and great hierophants; on the other hand, its 'natural magicians' who, through lack of the restraining power of proper spiritual enlightenment. perverted their gifts to evil purposes" we may supplement this by the testimony of some records and traditions. in the "histoire des vierges: les peuples et les continents disparus" the author says "one of the most ancient legends of india, preserved in the temples by oral and written tradition, relates that s

emigrated from the plains of india, equally relates the existence of a continent and a people to which it gives the name of atlantis and atlantides, and which it locates in the atlantic in the northern portion of the tropics "apart from this fact, the supposition of an ancient continent in those latitudes, the vestiges of which may be found in the volcanic islands and moun[[vol. 2, page] 223 the magicians of atlantis. tainous surface of the azores, the canaries and cape de verdes, is not devoid of geographical probability. the greeks, who, moreover, never dared to pass beyond the pillars of hercules, on account of their dread of the mysterious ocean, appeared too late in antiquity for the stories preserved by plato to be anything else than an echo of the indian legend. moreover, when we c

BLAVATSKY H P COSMOGENESIS

ert with the occult doctrine that our bodies, as well as those of animals, plants, and stones, are themselves altogether built up of such beings; which, except larger species, no microscope can detect. so far, as regards the purely animal and material portion of man, science is on its way to discoveries that will go far towards corroborating this theory. chemistry and physiology are the two great magicians of the future, who are destined to open the eyes of mankind to the great physical truths. with every day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituents of all being found to be identical, chemical science may well say that the

chaining the winds, and thus preventing ships loaded with grain from arriving in time to put an end to famine. pausanias, when affirming that he saw with his own eyes "men who by simple prayers and incantations" stopped a strong hail-storm, is derided. this does not prevent modern christian writers from advising prayer during storm and danger, and believing in its efficacy. hoppo and stadlein two magicians and sorcerers- were sentenced to death for throwing charms on fruit and transferring a harvest by magic arts from one field to another, hardly a century ago, if we can believe sprenger, the famous writer, who vouches for it "qui fruges excantassent segetem pellicentes incantando" let us close by reminding the reader that, without the smallest shadow of superstition, one may believe in th

BOOK OF DOOM

ey do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the black arts are not for you! 2.11. the sorcerers are the powerful, the proud, and the resourceful in the universe. 2.12. therefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians that is older than mankind. 2.15. it is for the proud, for the powerful, and for the resourceful. 2.16. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.17. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.18. seeded by algol, the o.a.i. was one of the most powerful dynamic and creative f

BOOK OF PLEASURE

be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they a

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ancient anglo-saxon manuscripts "iron manifestly takes its power from the fact that the material was better and scarcer than wood or stone for making tools, and secondly from the mysterious way in which it was originally found: in meteoric stones. it needed a specialist and a skilled laborer to obtain the iron from the ore and to harden it. indeed we find many peoples 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 so

ated languages. it is certainly heavily charged with overtones, and for good reason. runes were never a strictly utilitarian script. from their earliest adaptation into germanic usage they served for divinatory and ritual uses. the seax-wica use a runic alphabet which is as follows: figure 3.8 there are to be found more variations of runes than any other alphabet, it seems. adopted by witches and magicians alike runic served as a very popular form of occult writing. there are three main types of runes: germanic, scandinavian, and anglo-saxon. they each, in turn, have_ any number of subdivisions/ variations. looking first at the germanic, there are basically twenty-four different runes employed, though variations may be found in different areas. a common name for the germanic runes is futha

ou need an all-evil opposite (you can't have white unless you have black as a contrast, so the role was given to ahriman the darkness. the other minor devi became "devils. this concept of all-good/all-bad was picked up later in mithraism and then moved west into christianity. so from persia do we get the basic ideas for white magick and black magick. since anyone can do magick, there can be white magicians and black magicians those trying to help others and those trying to harm them. by virtue of the craft belief in retribution, of course, you cannot have a "black witch; it would be a contradiction in terms. aleister crowley defined magick as "the art or science of causing change to occur in conformity with will. in other words, making something happen that you want to happen. how; do we m

riting that you can almost let your mind wander. your hand almost guides itself as it scribbles away. compare this to writing in a strange alphabet that you do not know well. then you have to concentrate; you have to keep your mind on what you are doing. so it is in this way by utilizing an uncommon form of writing that you can direct your energies, your power, into what you are working on. runes magicians would use the above method for charging (with power) everything they needed: their sword, censer, wand, athame, bell, trumpet, trident, etc. they would even write words of power on their robes and on a parchment hat. you have already done something similar when making your athame, by carving the handle or etching the blade with your name or your magickal monogram. this helped put your ow

t in the libraries and private collections of europe and america. theban the theban script (also known as "honorian) was a popular alphabet and is used extensively by gardnerian witches, among others. it has been referred to quite incorrectly as 'the witches' runes (it is not runic at all, in fact) and as "the witches' alphabet. passing the river this was used almost exclusively by the ceremonial magicians, though occasionally you may find an individual witch using it on a talisman. egyptian heiroglyphs passing the river 178 i buckland's complete book of witchcraft angelic also known as "celestial, this is another alphabet used almost exclusively by ceremonial magicians. with phonetic spelling. that means, spelling a word the way that it sounds. the english language has a ridiculous number

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca

al a moon cycle later for as long as is necessary. there may be a lot of negative vibes swimming the other way, so persevere and be patient. incense magick incense has formed a central part of religious and magical ceremonies for thousands of years in lands as far apart as india and north america. it has been used for purification purposes, to invoke angels and to bind or repel demons by medieval magicians. it is said to release specific energies contained in its fragrance and to carry prayers and petitions to the god or goddess figure being invoked. since the 1960s, incense sticks, cones and burners have increased in popularity for home use, to create an atmosphere of calm, to induce love and cleanse negativity. seite 81 wicca01.txt many people use them for meditation as well as for ritua

harm only if misused. what is more, without your personal vibes, which act as your password, the power cannot flow; you have not created an independent life form. the following tools are commonly used in formal magick- seite 111 wicca01.txt [insert pic p184- the athame an athame is, quite simply, a ceremonial knife. it is one of the ritual tools that entered the tradition through the influence of magicians and witches who set out the wisdom, mainly at the beginning of the twentieth century and in the upsurge of covens during the 1950s. gerald gardener, one of the founding fathers of wicca, considered ritual knives and swords of prime importance in modern formal witchcraft. you can obtain an athame from a specialist magical shop, but as i said before, any knife- even a letter-opener- will d

s concerned with healing or global or ecological matters, angels work better than planets. if you have calculated your daily planetary hours, your angels will correspond exactly. as with the planets, each archangel rules the first hour after sunrise of his own day. though many people do regard the archangels as male, they are androgynous and so i have called them 'he' merely for convenience. many magicians from the middle ages onwards have used angels as part of formal rituals and they have long been a potent form of psychic protection both for guarding the four corners of the ritual circle and as personal guides in less formal magick. below i have given the association for each of the daily and hourly angels. since angels are a very personal form of empowerment and protection, i have not

teaching: contacting through meditation or rituals the cosmic memory bank or akashic records in order to tap into the great existing magical systems and wisdom without external formal teaching. invocation: the process by which the wisdom and benign powers of the natural world and of higher planes of consciousness, associated with the evolved self and divine power, are drawn into oneself. medieval magicians would invoke spirits to take over their bodies -dangerous and mind-blowing. karma: the concept that the good and bad deeds and thoughts accumulated in an seite 179 wicca01.txt individual lifetime may either progress us forwards to spiritual perfection or mean we need to learn lessons in subsequent lives in order to right our mistakes. litha: the celtic festival of light, held around the

CHAOS MAGICK AND LUCIFERISM

om is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the historical figure that was called the old man of the mountains. this ishmaelite lived during the late eleventh century and was feared from the regions of the middle east to europe. this luciferian individual, who studied with the astrologer omar kh

rater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359 prove a barrier to many of the would be chaos magicians and those who actually do magick, the difference is astonishing and sobering. a significant banishing ritual employed by anon is called the quadriga sexualis banishing ritual and is focused on achieving a point of complete control based within the conscious mind. the quadriga sexualis is considered roughly the four horsemen of sex, being that these are four elements of building, focusing

of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among oth

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ew?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 chewing live coals, first gathering the saliva" the word "conjurer" though it is of english extraction, became the most common appellation to describe african american supernatural practitioners, although it did not acquire conventional usage until the nineteenth century. before this time, the term alluded mainly to performances by traveling magicians or the acts of suspected witches, both black and white.[41] there is an additional cultural source that deserves mention. some black american conjure specialists claimed a direct connection to\ 56\ american indians, a relationship that would be most fully drawn in late-nineteenth- and twentieth-century ex-slaves f testimonies. some black american specialists declared that their skills ca

73\ the unfortunate convict "never fully understood the importance of [his] offense"[31] the antecedents of poisoning practices among blacks in america are found in indigenous african traditions. olaudah equiano, the eighteenthcentury autobiographer and abolitionist, explained how the ibo were "extremely cautious about poison" regularly consulting specialists in order to detect its presence "the magicians were also our doctors or physicians" he reported "they practiced bleeding by cupping; and were very successful in healing wounds black magic page 46 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 and expelling poisons" thomas winterbottom, a british physician on the windward coast of africa in the early 1800s, found that "active and fatal poi

e would give treemonisha an education, the school house being too far away for the child to attend. the lady consented and as a result treemonisha was the only educated person in the neighborhood" as time went by, treemonisha grew into adulthood and decided to become a teacher. then three "very old men" zodzetrick, luddud and simon, appeared. they were the local conjurers, unscrupulous, deceitful magicians who went about peddling "little luck-bags and rabbits f feet" to members of the community and "confirming the people in their superstition" one day treemonisha chastised them for their exploitation of the townspeople. vengeful, they kidnapped her and were about to do her harm when remus appeared, overcame them, and freed treemonisha. triumphantly she returned home, and as the town gather

y america (ph.d. diss, southern illinois university, carbondale, 1979, pp. 64.65 "trial of jacob" october 18, 1779, johnston county miscellaneous records, state archives, cited in alan d. watson "north carolina slave courts, 1715.1785" north carolina historical review 60, no. 1 (1983: 28. 26. of course, not all incidents of poison were attributed to african american supernatural practitioners and magicians. and yet their activities were so closely linked that this perception was carried to the types of sentences that courts meted out for poisoning crimes. typical punishments for the offense of poisoning included hanging, castration, and execution by burning, an action usually reserved for those guilty of witchcraft. see an eighteenthcentury account in john ashton, the devil in britain and

CHRONOLOGIA RORISPERGIUS

art 1330 pope john xxii gives funds to his physician to set up a laboratory for a "certain secret work. friar ordorico da pordenone s travelogue includes description of the land "where dwelleth the pope of the idolators" tibet? 1331 commentary on "sefer yezirah" by meir b. solomon ibn sahula (rome, angelica library, ms. or. 45. 1332-78 ibn khaldun the muqaddimah "we saw with our eyes one of these magicians fashion the image of the person he desired to bewitch" 1335 petrus bonus of ferrara pretiosa margarita novella c. 1336 alaoddawleh semnani, persian sufi linking the seven prophets of the koran with the mystical physiology of seven latifa and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (suppo

ere 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 and wizards. 1377: the earliest mention of playing cards. 1379-1439 isaac holland 1380 king charles v the wise issues a decree forbidding alchemical experiments 1383-1440's giorgio anselmi 1385 d. haydar amuli "all the imams are one and the same light, one and the same essence (haqiqa, exemplified in twelve persons" 1385-1441 georges aurach 1388 geoffrey chaucer canterbury tales discusse

ithemius' steganographia first published 1608 michael sendivogius goes to moscow on diplomatic mission. 1609 oswald croll, basilica chemica. redaction copy in tubingen university of cabala mystica the book of sacred magic, attributed to abraham ben simeon of worms, describing a journey undertaken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the phil

hers dies 1923 "the book of formation (sepher yetzirah" by rabbi akiba ben joseph, translated from the hebrew with annotations by stenring, knut, helsingborg, sweden through london, rider& sons. 1925 william w. wescott dies rudolph steiner dies 1921 the witch cult in western europe by m. murray. 1923 italian edition of "sefer yezriah" published by s, savini 1927: wirth publishes "the tarot of the magicians. 1928 karl preisendanz publishes vol 1 papyri graecae magicae. manly r. hall published a compilation of the "sefer yetsirah" in his "secrect teachings of all ages. 1932 "jezirah" by g. scholem in encyclopedia judaica (berlin, vol. 9, col. 104ff. 1933 annie besant (n e wood, author and noted theosophist dies 1933 god of the witches by m. murray. 1936 the brotherhood of light tarot -the sa

COSIMANO CHARLES ELEMENTARY PSIONICS

t us go back to uncle eustace. you have to begin by deciding what it is you want to do. no one can sit down with a radionic device like they would with a ouija board and just wait for an inspiration or a message from the gods. radionics is an active form of psychic activity rather than a passive one. in that regard, those who claim that radionics is a branch of magick are right, in the sense that magicians actively move to influence their world as opposed to oracles and mediums who just sort of let the psychic world work through them. it is a very important distinction and when you sit down in front of your box you must realize that it is you, not it, that is in control. the box is, after all, nothing more than a primitive series circuit which does not make a lot of electronic sense. so wh

CULTUS SABBATI

with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. notably, these rituals, spells and formulae employed the idiom of the predominant religious culture, namely christianity, often melding folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely 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

rits 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 establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and according to long-standing custom, those who ask for entry are refused. initiation is by invitation only. where the spirits so will it, a path shall be f

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

to their 'gods, the prison warders. perhaps no-one i name in this book will be at that level. people such as henry kissinger, are yes-men, and super-gofers, albeit highpowered ones. many of the others will be used without their knowledge, or full knowledge, of what they are part of. i am naming the pawns, the gofers and supergofers, of this small group of people i call the super elite, the black magicians. these are the controllers of the all-seeing eye cult, which is the force behind the global elite and those who are manipulating the new world order into being. some researchers believe that the rothschilds are at the peak of the pyramid (i don't) and under them is a council of thirteen, a council of thirty three, and then the committee of 300, also known as the olympians.1 the global el

the pole, karol wojtyla, a former actor and employee of i.g. farben. he has had one attempt on his life, which might have been a warning to "do as you're told or else. it's difficult to 194..and the truth shall set you free say. certainly he carries with him the bent or broken cross, depicting the distorted figure of jesus. this was an invention by satanists in the fifth century and used by black magicians. it was outlawed in the middle ages. in 1978, the year that pope john paul i was murdered and pope john paul ii took over the papacy, a set of vatican stamps was issued featuring a pyramid and an all-seeing eye. the orange order and sinn fein behind the ongoing conflicts in the world's trouble spots you will find the global elite secret society network manipulating both sides. the news i

tion. 16 the famous golf trophy, the walker cup, is named after george herbert walker, the former president's grandfather. 17 for more detailed background to the tavistock institute, see dr john coleman's conspirators hierarchy: the story of the committee of 300 (tavistock is mentioned extensively; eustace mullins, the world order, our secret rulers, p262-265 chapter 10 the super elite- the black magicians t the highest level of the elite's human pyramid, i believe they do know that they are working with a fourth dimensional consciousness which has been known symbolically by many names (such as satan, set, lucifer, the devil, and- in this book- the prison warders. at this top level, they are knowingly interacting with this force, which probably takes many forms. there is evidence that many

templars (more on him later. churchill's meetings with crowley do not, of course, constitute proof that the british prime minister was a satanist, but it does show that behind the scenes, esoteric knowledge in all of its forms is taken far more seriously than it is in public. this was the case during elizabethan times and has been throughout human history. the two greatest creations of the black magicians in the twentieth century have been the soviet union and nazi germany. if i take the example of adolf hitler and 203 a 204..and the truth shall set you free the nazis you will get an idea of the mindset of those who control the elite today. this story is not unique to hitler's germany. behind the public faces, its themes could be told again and again within regimes, both authoritarian and

ed a number of books, including hierarchy of the masters, the seven rays, a new group of world servers, and new world religion. she said that her tibetan master had told her the second world war was necessary to defend the plan of god. that sounds ridiculous to me, but there are many in the new age field who believe that everything is meant to be and is the will of god, the super elite- the black magicians 205 even a global holocaust. it seems like a great excuse to do nothing and a cop-out of mega proportions. my own view is that the 'masters 'the great white brotherhood, and this whole concept is something to be very wary of. whenever i hear the term 'master' i cringe. two organisations linked to alice bailey's work, the lucis trust and the world goodwill organisation, are both staunch p

DAVID ICKE CHILDREN OF THE MATRIX

the old testament tribe of dan, but so much in the bible is symbolic rather than literal or downright untrue. the name danaans derived from their serpent moon goddess, dana or diana. the danaans made the headquarters of their serpent-worshipping culture on the island of rhodes, a name that originates from a syrian word for serpent.51 rhodes was the home of the danaan brotherhood of initiates and magicians known as the telchines.52 the greek historian, diodorus, said these initiates had the ability to heal, change the weather, and "shape-shift" into any form. thousands of years later, one of the most important of the illuminati secret societies, the knights hospitaller of st john of jerusalem, now the knights of malta, located on rhodes and for a while were known as the knights of rhodes

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

ummary of what has happened, except for the part about holograms and illusions. what she saw was not a reptilian hologram, but what is known as "shape-shifting. if anything it is the "human" form of these people that is a holographic "cover. shape-shifting is the ability to change physical form, in this case between a human and reptilian appearance. the ancient danaan brotherhood of initiates and magicians called telchines on the island of rhodes could shape-shift into any form, according to the greek historian, diodorus.2 shape-shifting is a common theme in tales of esoteric "magicians" and high initiates. i have been told by hundreds of people all over the world, from every walk of life you can imagine, about their experiences of seeing well known and less well known people transform int

civilisation underground, especially into the underground networks known in the east as" agharta".12 the conflicts have continued between them, but there has also been collaboration between these reptilian peoples and factions of the nordics. robert e. dickhoff in his book, agharta (health research, u.s.a, 1996) tells of a tibetan monk who learned that an alliance of reptilians and "human" black magicians were causing chaos and the shape-shifters 145 destruction in the surface societies by projecting malevolent energy fields into the peoples' minds, using what we call witchcraft- the manipulation of energy. dickoff says that the monk led 400 warrior-monks into the caverns to do battle with this "serpent cult" of humans and reptilians. this theme of a serpent cult battling with the nordic

of hamelin. and it is still going on. every year more than 2,000 children disappear in america alone every calling the demons 287 day and many end up with satanic cults or in the underground bases. no wonder they are never found. the satanist, aleister crowley, emphasised why human sacrifice is important to these sick minds and why children are so often the victims "it was a theory of the ancient magicians that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of this animal this energy is liberated suddenly. for the highest spiritual [sic] working one must accordingly choose that victim which contains the greatest and purest force. a male child of perfect i

DAVID ICKE THE BIGGEST SECRET

seized the reins of spiritual government.thus black magic dictated the state religion and paralysed the intellectual and spiritualactivities of the individual by demanding his complete and unhesitating acquiescence inthe dogma formulated by the priestcraft. the pharaoh became a puppet in the hands ofthe scarlet council- a committee of arch-sorcerers elevated to power by the priesthood.22the black magicians that hall says were formerly in atlantis were, for me, thereptilian-human hybrids of what i call the babylonian brotherhood. it is their secretsociety network that now spans the globe and operates in literally every country. itallows the coordination of the agenda across national borders and between apparentlyunconnected companies and institutions like politics, banking, business, the mi

these texts or agree with what they said. even ifyou accept they even existed, the israelites had long dispersed by the time the levitesinked their pens. genesis, exodus, leviticus and numbers, which together make up thejewish torah, were all written by the levites or under their supervision during or aftertheir period in babylon. this bunch of human sacrificing, blood drinking fanatics andblack magicians, who you would not trust to tell you the time, compiled the law whichjewish people to this day are supposed to follow. likewise many christian fanaticsquote this stuff as the word of god! it is not the word of god, it is the word of thelevites under the direction of the reptile full-bloods and crossbreeds of the babylonianbrotherhood. the sumerian tablets prove beyond question that genes

re aryan bloodlines which had journeyedthere by various routes. some originated from the phoenician-v enetians and some werethe khazar aryans from the caucasus mountains where their ancestors had massconverted to judaism in the 8th century. what we call judaism is just another offshootof the sun religion of the aryans, as is christianity. the leadership in amsterdam wasthe successors to the black magicians of babylon. they were reptilians operatingmostly, but certainly not always, within the white race. it was while the black nobilityhad their base in amsterdam that the dutch people were used to begin the whitesettlement of south africa. in 1689, one of this black nobility, called william oforange, was manipulated onto the throne of england and at this time the reptile-aryanleadership in a

wo sides against each other to create anenvironment in which another, unspoken, agenda could flourish. certainly this periodproduced the classic control system of divide and rule. mass slaughter erupted acrosseurope in the protestant-catholic wars, while, at the same time, both creeds were beingchallenged by the emerging scientific dogma.it was also under the influence of bacon and other esoteric magicians like john deeand sir francis walsingham, that the spy networks across europe, now known as britishintelligence, were created. british intelligence was formed by the reptilian bloodlines ofthe babylonian brotherhood and british intelligence would later create americanintelligence and similar networks throughout the expanding british empire, which arestill at work today. the cia was create

ts name and use, but this is nonsense. one wasfound on the floor of a 1,200 year old muslim mosque which stood on the site of presentday tel aviv.1 the jewish writer, o.j. graham, in his work, the six pointed star, says..the six pointed star made its way from egyptian pagan rituals of worship, to the goddessashteroth and moloch. then it progressed through the magic arts, witchcraft (includingarab magicians, druids and satanists. through the cabala to isaac luria, a cabalist inthe 16th century, to mayer amschel bauer, who changed his name to this symbol, tozionism, to the knesset (parliament) of the new state of israel, to the flag of israel, and itsmedical organisation, equivalent to the red cross.2so the very name rothschild comes from an ancient esoteric symbol connected toegypt as moloc

DEMONIC BIBLE

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 crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the formation of the church of satan and the start of the age of satan. the catchphrase of the church of satan was indulgence instead of abstinence but not compulsion. anton lavey taught his followers to indulge

bible is written upon parchment made from human flesh in ink made from human blood in a strange alien script, the language of the daemons, dark gods from a time before the creation of man. this dark book contains the magic of the ancient ones. many of its rituals involve human sacrifice, cannibalism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grimoire of abramelin the mage, the clavicula solomonis, the book of shadows, and the necronomicon are among the many books transcribed from the dread pages of the demonic b

th the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this

is that all of the participants were female. the high priestess wore a large phallus strapped to her waist not to represent herself as the christian devil satan or as the pagan goat-god pan but rather as a form of the dark goddess who severs the penis of god, symbolizing both fertility and death. the dark goddess, tiamat, chooses her lovers from among men. it is for this reason that the greatest magicians and sorcerers of history (as well the prophets of all the major religions) were men. while women are most similar in nature to the dark goddess and may have a more natural affinity for magic (and certainly have practiced witchcraft through the ages, it is men chosen as lovers to the dark goddess who have been the most powerful magicians of legend. the greatest of these men were worshippe

r religions) were men. while women are most similar in nature to the dark goddess and may have a more natural affinity for magic (and certainly have practiced witchcraft through the ages, it is men chosen as lovers to the dark goddess who have been the most powerful magicians of legend. the greatest of these men were worshipped after their deaths as gods. the prophets of every major religion were magicians, practitioners of the black arts, and lovers of the dark goddess. from all that i have written in this and the preceding sections, you may realize that the rituals of the demonic bible contain several fallacies. i have said that the devil is female, not male. how then can a man become the devil incarnate if the devil is female? i have also said that the names satan, lucifer, belial, etc

DIABOLUS

edient to successful sorcery. while i am limited to encircling and crystallizing the finer points of the various forms of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the dark

ome in both planes of existence based on that desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make beneficial sacrifices to darkness. according to plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form o

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepared invocation (q.v. a practice generally avoided and frowned upon by modern ceremonial/ritual magicians. chanting: the rhythmic repetition of sounds or words to induce an altered mental state and produce magickal effects. chaos magick: magickal practices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magick

st bring blessed tidings to our blessed lady, mary, the mother of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of modern wicca (q.v) a combination of neo-paganism and high ceremonial magick, much of which was "shortened" and incorrectly abbreviated from the perspective of modern magicians. gardner, gerald b: the founder of the gardnarian tradition of wicca (q.v. his book in 1954 entitled witchcraft today, was the first book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister cr

osm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so mote it be" moto: a magickal name or expression, usually in latin, greek, or hebrew. magicians choose one for themselves as a representation of what they magickally represent. this has been the practice of many magickal orders, including the hermetic order of the golden dawn [g.d (q.v; the argentium astrum [a.a (q.v; the ordo templi orientis [o.t.o (q.v; the order of the aurum solis [o.s.v (q.v; and the order of the astral star [o.a.s (q.v. mudra: a tantrik positioning on the hand

to induce a trance that causes images to appear in the depths of the stone. siddhis: magickal abilities such as clairaudience (q.v, levitation (q.v, telepathy (q.v, and clairvoyance (q.v) that manifest themselves as the by-products of yogic/magickal practices. they are not denigrated by hindu and buddhist yogis but are actively sought in their own right by sensitives (q.v, psychics (q.v, and some magicians. most magicians train to accept these abilities as part of who and what they are, but do not get to hung up over the manifested occurrences of such abilities if they occur without conscious willing of them, and continue focusing on their intentions on the actual ritual or rite at hand. if sought after too much, as in lusting for results (q.v) they can become a distraction to one's magick

" meaning "to equip or to clothe, to put in train" originally "hierostolos, an egyptian priest who had charge of the sacred vestments. in the society of the astral star, a junior officer of a stellar temple [s.t. a member of clergy (deacon/ deaconess) of a working lodge of the society who serves as the warden of the west in non-iniatory rituals. statues, living: according to ancient legend, greek magicians possessed the power, most probably learned from the egyptians, to cause gods or spirits to indwell in statues, which could then be made to speak oracular utterances or answer questions through signs. some living statues were used as temple guardians. sturgeon's law: attributed to the famous science fiction author, theodore sturgeon. when asked by someone if ninety percent (90) of science

DION FORTUNE MYSTICAL QABALA

where the type of activity comes within the range of human consciousness. in the study of the preceding sephiroth we were formulating metaphysical concepts. these concepts, although??rei dte from immediate application to the life of form, are exceedingly important, for unless they are at the [page 168] basis of our understanding of esoteric science we shall fall into superstition and use magic as magicians, not as adepts; in other words, we shall be unable to transcend the bondage of the planes of form and will be hallucinated and fall under the domination of the phantoms evoked by the magical imagina tion, instead of using them as the beads on the abacus of our calculations, which is as if the engineer used the slide-rule as if it were a foot-rule. mystical qabala page 114 18. chesed, the

DONALDTYSON AIQBEKER

cribed. the letters are entered in sequence from right to left, after the manner of writing hebrew, until the nine cells of the grid are filled. then the next nine letters are entered, and finally the remaining four letters and the five final forms. this results in each cell of the grid containing three hebrew letters. aiq beker was used for a number of purposes by kabbalists and western hermetic magicians. foremostly, it is a way to occultly link sets of hebrew letters. the letters in each cell are assumed to be connected on some esoteric level, and therefore in a measure equivalent to each other. during kabbalistic manipulations of names and words of power, one letter in a cell can be substituted for another, allowing different interpretations and practical uses for the words involved. t

ets of hebrew letters. the letters in each cell are assumed to be connected on some esoteric level, and therefore in a measure equivalent to each other. during kabbalistic manipulations of names and words of power, one letter in a cell can be substituted for another, allowing different interpretations and practical uses for the words involved. the grid also functioned as a sort of cypher machine. magicians represented the letters in the cells by means of the borders of the cells. for example, a letter in the central cell would be substituted for by a closed box; a letter in the upper-left cell would be substituted for with an angle that opened to the left; and so on. which of the three letters in a cell was intended by these graphic symbols was indicated by means of dots place at the tops

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

DONALDTYSON ELEMENT

resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in

DONALDTYSON MIRACLES

it was witnessed by all the sisters of the abbey. ten years after her death, the ghost of st. gertrude "appeared visibly" in the refractory of the college of nivelles and extinguished a fire that had threatened to destroy the entire college. the popular opinion among christian theologians is that miracles can only be caused by god. they make a distinction between the wondrous effects produced by magicians, and the wondrous effects produced by devout believers, saints, and angels. the trouble is, these events are often indistinguishable. to account for this similarity, christian scholars assert that the changes wrought by god are true and enduring changes, whereas the changes worked by magicians are temporary illusions. hence in christian folklore you read of the glamours of witches, who c

that the changes wrought by god are true and enduring changes, whereas the changes worked by magicians are temporary illusions. hence in christian folklore you read of the glamours of witches, who can make a man believe that his penis has fallen off, or that he has transformed into a beast such as a swine or a donkey, even though these things have not actually taken place. you encounter tales of magicians such as faust who could transform for a time bits of twigs and stones into the semblance of gold and silver coins, or could make a lavish banquet seem to appear in a twinkling- but eventually the coins became twigs again, and the food of the banquet failed to fill the stomachs of the guests. this explanation has always struck me as a bit flimsy. who is to say that the loaves and fishes m

be achieved by the deliberate, conscious use of ritual magic. the same unseen process occurs in both religious miracles and occult miracles. the heightening of the emotions and the altered state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in number. how are we to understand a miracle to function? certainly not by seeking its explanation in the ordinary laws of physics. this is a fool's errand, since by definition a miracle transcends such laws. if a miracle can be explained by physics, it is not a miracle. for an event to be miraculous, the cause of the event must transcend the natural uni

d for either good or evil purposes. the god of the bible is not this ultimate source. this much is obvious, since this god has both form and purpose, and manifests to human beings in various ways. however, the god of the old testament was able to channel this primal source of divine energy for his own intentions, and was able to facilitate the use of this divine energy by his worshippers. skilled magicians can bypass the gods, the angels and the saints, and can access this primal creative and destructive power directly through their magic. so the priests of egypt intimated when they wrote in the hermetic books that man was above the gods, and could command the gods. every time someone works a ritual of magic successfully without relying on a prayer for aid from a particular deity or spirit

DONALDTYSON NOMICON

; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drow

DONALDTYSON PENTA

m on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point t

DONALDTYSON WEREWOLF

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

hey never knew what small incident might trigger the fury. the rage of the berserker was passed down in an hereditary line from father to son- it does not appear to have afflicted women. it may have been a genetic disorder, but more likely it was a manifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain times an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the

tian 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 seat of the conscience, its preserv

ddresses the question of summoning visions in how to cause armed men to appear, and he tells how to evoke comedies, operas, and all kinds of music and dances. many of these feats are achieved by employing kabalistic squares of letters. the manuscript details many different signs of this sort. abraham s personality and temperament as revealed in this work indicate a man heaping scorn on most other magicians aben-ragel encyclopedia of occultism& parapsychology. 5th ed. 4 and speaking with great derision of nearly all mystical writings other than his own and those of his hero, abra-melin. abraham fiercely criticizes all those who recant the religion in which they were raised and contends that no one guilty of this will ever attain skill in magic. nevertheless, throughout the manuscripts, abra

evelopment in order to become sufficiently worthy. the master imparts teaching and wisdom otherwise unattainable (and thus resembles the guru in the hindu tradition) and helps the apprentice by communion and inspiration. helena petrovna blavatsky alleged that she was the apprentice of such masters and claimed that they dwelled in the tibetan mountains. the term adept was also employed by medieval magicians and alchemists to denote a master of their sciences. adhab-algal the islamic purgatory, where the wicked are tormented by the dark angels munkir and nekir. adjuration a formula of exorcism by which an evil spirit is commanded, in the name of god, to do or say what the exorcist requires of him. adler, margot (1946) margot adler, author and wiccan priestess, is the granddaughter of renowne

information on activities that may be read by certain gifted seers. sources: neimark, anne e. with this gift: the story of edgar cayce. new york: william morrow, 1978. puryear, herbert b. the edgar cayce primer. new york: bantam books, 1982. akathaso evil spirits that inhabit trees. akhnim a town of middle thebais, which at one time possessed the reputation of being the habitation of the greatest magicians. the french traveler paul lucas (1664.1737, in his second voyage, speaks of the wonderful serpent of akhnim, which was worshiped by the muslims as an angel, and which the christians believed to be the demon asmodeus. akiba ben joseph (ca. 50.135 c.e) a jewish rabbi of the first century, who began as a simple shepherd, then became a learned scholar, spurred by the hope of winning the hand

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

in his lectures on the philosophy of history (2 vols, 1829: they were not so much a hereditary sacerdotal caste as an order or association, divided into various and successive ranks and grades, such as existed in the mysteries.the grade of apprenticeship.that of mastership.that of perfect mastership. in short, they were a theosophical college; and either its professors were indifferently magi, or magicians, and wise men or they were distinguished into two classes by those names. their name, pronounced mogh by later persians, and magh by the ancients, signified wise, which was the interpretation of it given by the greek and roman writers. stobaeus expressly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (

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

eligious systems that prevailed throughout that continent and survived into the middle ages as witchcraft. christians regarded the practice of magic, at least the popular forms practiced in the pagan culture competing with their religion, as foreign to the spirit of their faith. thus the thirty-sixth canon of the ecumenical council held at laodicea in 364 c.e. forbade clerks and priests to become magicians, enchanters, mathematicians, or astrologers. it ordered, moreover, that the church should expel those who employed ligatures or phylacteries, because, it said, phylacteries were the prisons of the soul. the fourth canon of the council of oxia in 525 c.e. prohibited the consultation of sorcerers, augurs, and diviners, and condemned divinations made with wood or bread, while the sixteenth

urope and superseded the earlier magic based on paganistic practice and ritual. there is evidence that eastern magic was imported into europe by persons returning from the crusades, and magic was disseminated from constantinople throughout europe, along with other sciences. witches and wizards and professors of lesser magic clung to paganism, whereas among the disciples of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners of malevolent magic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with co

however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, was not victimized in the same manner as the sorcerers and wizards, but he was consistently baited by the medical profession of his day. agrippa was also continually persecuted, and even mystics like jakob boehme were imprisoned and mistreated (magicians were subject to persecution both for possible acts of sorcery and for allegiance to a heretical religious system) it is difficult to estimate the enormous popularity that magic experienced, whether for good or evil, during the middle ages. although severely punished if discovered.or if its professors became notorious enough to court persecution.the power it seems to have conferred upon t

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

revelations and primary texts. the highest intentions and experiences of the mystical qabalah correlate with those of all other mystical traditions. at the same time, and without contradiction, each mystical tradition has its own unique totality 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

g the consciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking union with the divine, saints, wizards, and white and black magicians ascend the tree through different sefirothic patterns. a working tree, infused with the power of a suitable name of god, mantra, or other invocation, automatically directs the changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent devotees, saints and messiah. i

e met to progress further. in the sefer hashmoth, the angelic tree language follows the listing of the divine names. the angelic tree language is an assortment of different working and perfect trees of life. the names for the sefiroth in the sefer hashmoth are generally the same as those given them by the zohar. the variety of working trees reflects the different paths by which different types of magicians, wizards, saints, devotees, and yogis ascend the tree of life. devotees and yogis generally make exclusive use of the central column. their paths are referred to as central column working trees. magicians, wizards, and saints, on the other hand, make significant use of the side columns on the tree. the working trees of the magicians make exclusive use of one or other of the two side colu

way of the angels of destruction. the ways of the angels of elohim and the angels of destruction both involve mastering endlessly counteractive, self-enforcing rules that govern mazal (alzm, fate, sans. karma) and acquiring power under conditional intent. the way of the angels of elohim (see figure 4.1) is also called the right-handed path, and those who traverse it are often referred to as white magicians. they engage in disciplines, routines of behavior, and rituals intended to cultivate love of the lord hvhy, righteousness, and purity in order to pass the inspection of the gatekeepers who guard the column of the right on the tree. attachment to their righteousness, goodness, and their priestcraft keeps those who ascend the tree via the way of the angels of elohim in the right column, an

ended to cultivate love of the lord hvhy, righteousness, and purity in order to pass the inspection of the gatekeepers who guard the column of the right on the tree. attachment to their righteousness, goodness, and their priestcraft keeps those who ascend the tree via the way of the angels of elohim in the right column, and generally preempts them from repositioning into the central column. white magicians use the name hvhy and other power names to invoke powerful angels and to manifest and use creative powers. most orthodox religious jews also cultivate love, righteousness, and levitical purity to be able to ascend the column of the right and attain virtual angelic states, mostly in the lower heavens. however, unlike white magicians, they do not generally desire or seek to wield creative

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

m fundamentum, nullam ueritatem, quia pendet ex manu hostium primae ueritatis, potestatum harum tenebrarum, quae tenebras falsitatis, male dispositis intellectibus obfundunt.1 all "modern magic, announces pico in this first conclusion is bad, groundless, the work of the devil, and rightly condemned by the church. this sounds uncompromisingly against magic as used in pico's time "modern magic. but magicians always introduce their subject by stating that, though there are bad and diabolical magics, their kind of magic is not of that nature. and i think that by "modern magic" pico does not mean the new-style natural magic, but mediaeval and unreformed magics. for his next conclusion begins: magia naturalis licita est& non prohibita .2 1 pico, p. 104* ibid, he. cit. oration are to the edition

were harnessed to higher forces. that this kind of cabala is magic is abundantly proved by pico's further remarks on it in the apology.1 just as there has been among us, says pico, a bad form of magia which is necromancy, and which is not the same thing as the natural magic which he advocates; so there has been among the hebrews a bad form, a degradation of cabala. there have been wicked cabalist magicians, falsely claiming to derive their art from moses, solomon, adam, or enoch, who said that they knew the secret names of god, and by what powers to bind demons, and have said that it was by such means as this that christ did his miracles. but of course it is not this wicked kind of false cabalist magic which pico is advocating as anyone can understand, for he has expressly pointed out in o

in treats at length of the letter-number calculations, gives many names of angels, including those of the seventy-two who form the name of god (vehuiah, ieliel, sitael, elemiah, and so on)5 and instructions how to summon the more familiar raphael, gabriel, and michael.6 through reuchlin, pico's cabalist magic leads straight on to the angel magic of trithemius or of cornelius agrippa, though these magicians were to work it in a more crudely operative spirit than the pious and contemplative pico. pico's oration on the dignity of man echoes throughout with the words magia and cabala; these are the basic themes of his 1 pico, p. 112. 2 johannes reuchlin, de arte cabalistica, haguenau, 1517. 3 for example, the 19th magical conclusion is quoted (ed. cit, p. 58 recto) and the first cabalist concl

f his religion, and he was aware of its other dangerous cutting edge, which he guarded against in the seventh magical conclusion, repeated with great emphasis in his apology: non potuerant opera christi, uel per uiam magiae, uel per uiam cabalae fieri.2 if magia and cabala have such power, was it by these means that christ did his wonderful works? no, says pico with the utmost emphasis. but later magicians were to take up this dangerous thought. there is yet another aspect of pico's crucially important position in the history of our subject. the magia of the oration is ultimately derivable from the magic of the asclepius, a derivation which pico boldly emphasises when he begins the speech with hermes trismegistus on the great miracle of man. thus, in yoking together magia and cabala, pico

ibid, pp. 166 ff, 181, etc. 106 pico della mirandola and cabalist magic in the last chapter, it was suggested that the mediaeval magic was reformed and superseded in the renaissance by the new style philosophic magic. there was also a type of mediaeval magic which used names of angels, names of god in hebrew, invocations in bastard hebrew and curious magical arrangements of letters and diagrams. magicians ascribed such magics as these to moses, and more particularly to solomon, and one of the most characteristic text-books of this type of magic was the work known as the clavis salomonis1 which was widely circulated surreptitiously in variant forms. it is probably of this type of work that pico is thinking when he says that his practical cabala has nothing to do with wicked magics going un

FRATER ELIJAH ANGELS OF CHAOS

e 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 expressed is to be viewed as the commonly accepted filter for interpretation. how this shifting is viewed is up to the personal magicians tastes, but i have found that chaos magick concerns itself with something which underlies all of the filters of existence. in chaos, all is possible, including nothing. apparent duality s can be split-up and torn apart, fractalized meshed and fused together in myriad ways. much in the same way matter/ antimatter reactions give rise to huge amounts of liberated energy, this way can libera

origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full detail

action of dreamscape and void. there are nightmarish images which manifest and come into (and go out of) being. the automatic drawing is an analogy between one painting and another. iao is capitalized. i/8b: the first parable is given here. dyonysis spelled with a y. why? let s go eat! bring your lover while your at it. if one of those beers just happens to fall i/9a: the kiddies are all would be magicians. grendel comes to the fore and mocks the requirement of a certain grade. the false ego is recognized, and is kicked back into check by it s non-existence. this all sounds like a lot of philosophy, but is actually only represented this way because it needs to be shared. 8 rays emanating from 2 eyes. 2 eyes of e (5 th english letter) and an! which is 1. i/9b: a reference of another force b

no longer becomes play, but takes on a more serious edge. godz. i/10a: a number of binah (t3. the author wishes to collect his selves. duality. letters. the 2 lines turn 3 times. i/10b: how we come into life? an enigmatic reference to a specific flower with chrnzn s gateway (as well as a picture. i/11a: the wheel is a symbol of existence, obviously being insane. honor is given to one of the best magicians around today. 1 automatically gives rise to 2, a forward fall. if the wheel were complete, it would not rotate. references of different methods employed by spell-casters. i/11b: oh you successful egotistical sorcerers! what we know is nothing. let us clap ourselves on the back and rot in the fetid stench of bravado and entrapment. what shall we do? i/12a: excursion 3. a bridged gateway t

she is to be as a succubus for the magus: partner, servant, familiar, tool, temptress. she can (when properly enticed) transmute the very substance of ego. through her we come to understanding of the nature of consciousness and the fall of man. her cup can be poison because if the ego has a shred of itself, this can think itself real and we actually transmute false to false poison to poison. the magicians consciousness being thrown back into non-awareness allows the angel to guide ones actions (although guide is an inexact word. it is when this virtue of understanding is gained by the will, that she becomes succubus (the cup. it was then during this course that i made her swear unto me. an enrapt state pulsing too and from, she swore unto her master and servant. she understands all of thi

FRATER U D PRACTICAL SIGIL MAGIC

chapter gthe alphabet of desire' therefore, will not only offer a cursory comment on fragments from spare's rather chaotic legacy but introduce a mature system of symbol.logic, accessible to everyone. this certainly would have been spare's intent had he ever finished what has become known as the legendary grimoire of zos, i.e, had he introduction/ xi completed it with explanatory comments for the magicians of his time. albeit spare's personal philosophy (which he himself termed the zos kia cultus) is not that important for sigil magic itself, we should not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from whic

of his time. albeit spare's personal philosophy (which he himself termed the zos kia cultus) is not that important for sigil magic itself, we should not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. although experts have been familiar with the method of their construction for decades, little or no relevant literature has as yet been made available to a wider public. it, therefore, seemed pertinent to treat this subject matter here. the reader will note that in this volume w

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 of misunderstood older terms,1 has

lisation in general as can be seen in the literature of naturalism, in expressionist art and in the whole decadent movement, which was quite notorious at the time *reprint from unicorn, issue 1/82, pp. 34-38. 1 2/ practical sigil magic austin osman spare (1886-1956) was a typical child of this era and, after aleister crowley, he was definitely one of the most interesting occultists and practicing magicians of the english-speaking world. nowadays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 193

e of late been receiving some attention, are mainly of a descriptive nature and deal with traditions and new interpretations, thus remaining within the context of german magical heritage; however, they do take heed of recent results in scientific psychology and are, therefore, at least partially related to the pragmatic approach. pragmatic magic will become more and more important because today's magicians have to face a austin osman spare and his theory of sigils/ 7 psychologized. and psychologizing. environment whose philosophical relativism has been shaping all of us, and still does. regardless of the significance or amount of truth one concedes to psychology/psychoanalysis, we all are infiltrated by its way of thinking and its vocabulary. so even we magicians will have to attain to a c

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ng through conquest of the material world, while the priesthood is their role as spiritual guides urge their followers to forsake the wicked world, the vale of tears, and look to god for comfort. one school aims to turn out master workmen, skilled in the use of tools wherewith they may wrest a livelihood from the earth, which was cursed by their divine adversary jehovah. the other produces master magicians, skilled in the use of the tongue in invocation, and by the use of the tongue they gain support from the toilers here and pray themselves and their charges into heaven hereafter. after the future in store for the sons of cain and their followers, the temple legend is also most eloquent. it states that from cain descended methuselah, who invented writing, tubal cain, a cunning worker in m

FREEMASONS SATANISM AND SYMBOLISM

astern star, 1927, on page 14, makes a most telling admission, when she says "the six pointed star is used in masonic work and is also found in other well known secret orders" another eastern star book, the second mile, understates the impact of the hexagram when it says. the six pointed star is a very ancient symbol and one of the most powerful" the hexagram is a very powerful symbol to witches, magicians and sorcerers. it is used in different kinds of witchcraft, magic, occultism, and the casting of zodialcal horoscopes. because it has six points, and because it contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sid

t contains a '666' the hexagram is considered to be satan's most powerful symbol. look at the hexagram above. the first six is formed by the sides of each triangle facing the clockwise direction; the second six is formed by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conj

the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under t

FULLER J F C SECRET WISDOM OF THE QABALAH

tive spirits. 18 so writes eliphas levi. these egregores are those who tower above the flock, who are so excellent and distinguished that their wisdom frequently appears to be folly to mankind or else is accepted blindly. the world fools, or world sages, attain to something which is extraordinary in its nature and which, when they attempt to reveal it to those unworthy to receive it, renders them magicians, their actions being tinged not only by their mental, moral, and physical characteristics, but also by those of their recipents. thus we obtain two classes of mysteries or of magic, the white and the black. the fourth dimension. to the source of mystic power we will now give another name in order to bring it more closely into touch with the ideology of today. we will call it the fourth d

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

p.dt.,p. 129. 7 [e. berridge,'therosicrucian mystery from the standpoint of a rosicrucian, in a. e. waite (ed),theunknownworld,vol.i,no.2(september 1894),p. 86. 8 waite,op.cit.,p.126.9 howe,op.cit.,p. 165.10[aleister crowley],therosicrucianscandal,by leo vincey(1913),p2679267iihowe,op.cit.,p,180.12ibid.,p.210.13ibid.,p.225.14waite,op.cit.,p.228.action454. wisdomby the endof1897 exactly323aspiring magicians had been initiated in the various temples of the golden dawn, 97 of whom stayed the course and entered the second order. as the secondorderroll shows a grand total of120admissions up to1902it seems probable that no more than400people entered the order before the schismof1903.many of these soon fell by the wayside and most of those who remained have the fact of their mem255 bership as the

d as imperator. later he took the magical side against waite and his company in1903and became a memberofthe stella matutina, remaining active until the1920s.but however deeply impressed with magic, yeats never let it overcome his humanity and he remained sensitive to the viewsofothers, keeping his friendship with mina mathers and corresponding amicably with waite and his faction. mostofhis fellow magicians tended to be much less amiable. in the preface toavisionyeats refers, without naming him, to the artist w.t.horton who 'was my close friend, and had he lived i would have asked him to accept the dedicationofa book i could not expect him to approve'.theapproval would have been lacking because horton had come to dislike magical practices and yeats' involvement with them. william thomas hor

exandrinus, and on regeneration, by which term she meant an esoteric form of christian redemp-j tion. since many of the members of the scottish lodge ofthe ;theosophical society were also members of the amen-ratem-aple, the paper was probably heard with less hostility thanhave been expected from a theosophical audience facedwithallecture on the superiority of christianity overits rivals.herfellow4magicians doubtless appreciated the reference tomystery!!schools 'there, however, was one great secret and sacredj lodge, an inner circle, in possession of the great secrets ofj human generation and human regeneration; something, though! far in degree, different from our notions of an inner circle. it was from this source that the final consummation of the new dis255 pensation was proclaimed. from

aimed that sheandherfellow chiefshadmerely 'released them fromourauth255 ority; felkin had given them their independence by cable) in timedionfortuneset up atempleofherown atqueens255borough terrace, the headquartersofthe inner light, in whichherformerchiefofhermes(hope hughes) became convincedthatshe worked black magic. black or otherwise she continued writing about magic and became oneofthe few magicians to earn a successful living fromherbooks. in this she was equalled byherfellowhermesinitiate, israel regardie. as a young man regardiehadacted for a time as secretary to aleister crowley, whom he greatly admired; as a resultofcrowley's influence he produced his first two books,agardeno/pomegranates(1930)andthetreeo/life(1932).thelatter contained much material from thegoldendawn, albeit f

ferences: 1.themanifesto is printed as appendix gofthis book.2.a.e.waite,shadowso/lifeandthought(1938),p. 184. 3.[com. stoddart],lightbearersa/darkness(1930),p.872674-ibid, p. 91.5.see howe,magiciansofthegoldendawn,p.2ft].6.quoted in kennethgrantthemagicalrevival,p.177.7.dion fortune 'ceremonial magic unveiled',intheoccultreview,vol.57.no.i(january1933),p.22.7. kingdomthegolden dawn gave birth to magicians, charlatans and eccentrics of many kinds, butitdid not produce a single man or womanofgenius. yeats was unquestionably profoundly in255 fluenced by the order, but his poetic genius would have flowered whatever path he had taken, while mathers brought his magical genius fully fledged to the order. others, however industrious, fascinating or influential, did not affect the mainstream of en

GILBERT THE MAGICAL MASON

nds 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 magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwickshire, in 1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied medicine at university college hospital and after qualifyin

,william wynn westcott. a memoir, inq.n.ofthe metropolitan study group.s.r.i.a.,no. 14, september1925, p. 2. 2 recorded in a note made by john yarker in 1895, now among yarker's papers. 3 the letter is reproduced, with others, as appendix iv in lady queenborough,occult theocrasy,1933.4 for the history of the order see ellie howe,the magiciansofthe golden dawnand my ownthe goldendaum:twilightofthe magicians(aquarian press, 1983. 5 letter tof.l.gardner, quoted in howe,op.cit.,p. 165. 6 quotedinhowe,op.cit.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religi

of occult science before any such experiments are permitted. true adeptship, said the rosicrucians, had learned the safe methods of magical proced255 ure, and true adepts would only teach real students of discretion and virtue. hence, it was alleged that many self255 taught occultists have injured their health and wealth by experiments they have been in no way qualified to perform.thatmany pseudo magicians have come to fatal endings, seems clear from old histories and from modern experience. cere255 monial magic should be avoided by students, for even if this occult explanation of the risks involved be but visionary, yet experience seems to show that mental and even bodily woes have been observed, by no means rarely, to follow unbalanced attempts to rifle the secrets of nature.[reprinted f

ssociated with any suspicion of enmity or hostility to the sufferer.thehashish of the turks and arabs, prepared from the cannabis indica plant, is credited with the power to give rise to dreams of intense pleasure, often of a sexual character; samples of this drug vary very much in quality; some are powerful sedatives, others almost inert; it is a dangerous drug to experiment with.theold medieval magicians taught that dreams of different characteristics would be produced by sleeping in the presence of certain perfumes from incense made from particular herbs, burned on plates of different metals.dreams185while on the subject of dreams producible by art, mention may be made of the wide-spread belief in the power to produce dreams as desired by means of suggestion, and the presence of differe

idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. in our times, necromancy has been replaced by spiritualism,divination and its history199lind spiritualistic seances at which efforts to communicate with the dead for divinatory purposes andtogain a knowledge of p

GILBERT THE SORCERER AND HIS APPRENTICE

others appeared in francis king'sastral projection, magic andalchemy,anda few are printed in my own studyofthe order.iithe most significantof those remaining are given here, together with his claviculefor the s.r.i.a. and a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and

ly wrote the demon's name, devoted him to apophi, and exorcised them both. so we find in medieval europe the thaumaturgist-saints would recognize obsession, where we with the superior knowledge and wisdom of the twentieth century see only 'an obscure nervous condition' which we can neither explain, nor account for, nor cure, and they devoted the obsessing demon to satan, and cast him out.theblack magicians of the middle ages sometimes not only cast him out, but caused himtogo in, and this also by the power of the name. i have been shown over a hundred names and seals of demons from medieval books of magic, and many instances are recorded from the times of the pharaohs till within a couple of hundred years of this present time, of magicians who in time of war, have cast fear into the hearts

t caused himtogo in, and this also by the power of the name. i have been shown over a hundred names and seals of demons from medieval books of magic, and many instances are recorded from the times of the pharaohs till within a couple of hundred years of this present time, of magicians who in time of war, have cast fear into the hearts of the enemies of their country. froissart records the work of magicians who accompanied the german armies in his day, causing fogs to cover a retreat, and the like. many of the troubles anciently ascribed to obsession -are now sometimes dealt with, and it is said successfully, by hypnotism, and a new vocabulary has grown up, and we hear much of suggestion, and auto-suggestion, of the subliminal, and superliminal consciousness, and of unconscious cerebra255 t

GILBERT R A THE MASONIC CAREER OF A

o. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur

tomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding

independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania temple are given in r. a. gilbert, the golden dawn: twilight of the magicians (aquarian press, 1983) immediately evident when the rituals are read105[105. the first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic

GLOBAL FREEMASONRY

s "one of the worst aberrations of the human mind" these pictures from modern kabbalist works reflect the dark world of the kabbalah. the jewish historian theodore reinach describes the kabbalah as "a subtle poison which enters into the veins of judaism and wholly infests it" solomon reinach defines the global freemasonry ei the dark world of the kabbalah ej from the templars to ancient egypt the magicians of ancient egypt the ancient egypt of the pharaohs was one of the most ancient civilizations of the world. it was also one of the most oppressive. the magnificent monuments that still remain from ancient egypt the pyramids, sphinxes and obelisks were constructed by hundreds of thousands of slaves, worked to the point of death, under the whip and threat of starvation. the pharaohs, the ab

methods. if we look at the records of egyptian history, we see that the two basic components of this council were the army and the priests. there is no need to explain the importance of the army; it constituted the basic military power of the regimes of the pharaohs. but, we should look more closely at the role of the priests. the priests of ancient egypt were a class referred to in the qur'an as magicians. they represented the cult which supported the regime. it was believed that they had special powers and possessed secret knowledge. by this authority they influ- el from the templars to ancient egypt an ancient egyptian hieroglyphic script enced the egyptian people, and ensured their position within the administration of the pharaohs. this class, known from egyptian records as the "pries

roots of freemasonry are stated as going back to this kind of esoteric order, and special mention is made of the ancient egyptian priests: as thought develops in human beings, science advances and as science advances, the number of secrets increases within the lore of an esoteric sys- global freemasonry fc the most important supporters of pharaoh's regime in ancient egypt was the priestly class (magicians. their beliefs later formed the roots of the kabbalah and were transmitted from there to masonry. tem. in this development, this esoteric enterprise, which began first in the east, in china and tibet, and then spread to india, mesopotamia and egypt, formed the basis of a priestly knowledge that had been practiced for thousands of years and formed the basis of the power of the priests in

riests of ancient egypt still thrives, and that there exist traces of a chain (kabbalah-templars-masonry) that has been responsible for maintaining the supremacy of this philosophy to the present day? is it possible masons, who have made their mark on the world's history since the eighteenth century, fomenting revolutions, promoting philosophies and political systems, can be the inheritors of the magicians of ancient egypt? in order to make the answer to this question clearer, we must first examine more closely the historical events that we have now only briefly outlined. ff from the templars to ancient egypt fg -iithe inside story on the kabbalah xodus" is the title of the second book of the torah. this book describes how the israelites, under the leadership of moses, left egypt and escap

bbalah while moses was still alive, the israelites began to create likenesses of the idols they had seen in egypt and to worship them. after moses died, there was less to deter them from backsliding farther into perversity. of course, the same thing cannot be said of all jews, but some of them did adopt egyptian paganism. indeed, they carried on the doctrines of the egyptian priesthood (pharaoh's magicians, that lay at the foundation of global freemasonry fk an ancient egyptian statue of hathor. that society's beliefs, and corrupted their own faith by introducing these doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric system, and its basis was the practice of magic. int

GNOSTIC CATECHISM

o. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur

tomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll and, from the dates of initiation of surrounding

independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania temple are given in r. a. gilbert, the golden dawn: twilight of the magicians (aquarian press, 1983) immediately evident when the rituals are read105[105. the first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

urself and the world forever. and this, by the way, is the aim of the gnosis, the transformation of lead into gold, man into god, the transfiguration of the student from a seeker of the mysteries to a partaker of the gnosis. in the past such experiences have remained largely unexplored, they have been dimensions only dreamed of by madman, experienced by mystics, mastered by gnostic theurgy page 6 magicians and embodied by avatars. however, today, as the omega day fast approaches, we offer the challenge of uncharted dimensions and new worlds, which can not only be explored, but used to develop undreamed of levels of post-human potential. x gnostic theurgy page 7 what is truth? this is a question that is central to understanding life as we know it. it is never an easy question to answer. two

overcome the third power, it went upwards and saw the fourth power which took seven forms. the first form is darkness, the second desire, the third ignorance, the fourth is the excitement of death, the fifth is the kingdom of the flesh, the sixth is the foolish wisdom of the flesh and the seventh is the wrathful wisdom. these are the seven powers of wrath. it is also interesting to note that the magicians who designed the planetary kamea s or talismans knew this very well. each planet had a spirit and an intelligence, a light side and a dark side, a force of light and a fallen vortex. when we apply our understanding of this schism to our model of the planes and worlds, we begin to get an accurate representation of the state of the universe (fig 9) gnostic theurgy page 39 we can see how th

l practises. on a regular basis you should go over what you have written (monthly is a good idea) and analyse what has occurred in your life. it should be kept totally private, shared with no one and in it you should be totally honest. the gnostic diary gnostic theurgy page 147 is a useful way to keep track of your transformation. in more romantic times it was known as the book of shadows and the magicians diary; for us, it has a more practical value. while there are more than enough books on the market describing the process of keeping a spiritual diary, it is important to stress its value and discuss some ways in which it can be used. dream work probably one of the more practical uses of your diary is for dream analysis. it is a good idea to keep your diary by your bed and record your dr

represents mars- the force of action and has chosen yetzirah as it represents the world of the unconscious. he starts to collect background information on mars. he started by examining basic books of kabbalistic lore. some of these include 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the follo

y page 174 be used to expedite this, not to block it by sending out endless material requests. above all remember that if a thoughtform doesn t work, it is because it either was not programmed clearly; or given enough energy. only with clear programming and maximum energy can a thoughtform achieve its goal. x gnostic theurgy page 175 they re out there, moving stealthily in the darkness. the black magicians, the occult terrorists, satanists, mansonoids, mindwarpers, cattle mutilators. nights black agents as the bard called them. they re calling down curses on their enemies, sticking pins in voodoo dolls, summoning the mighty devil choronzon to fall upon the earth and afflict it with madness, chanting to invoke the 777 servitors of beelzebub. well, yes. but lets not lose our heads about it

GOETIA LUCIFERIAN

madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebel

r and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to speak that we may hear and

consecrate it as his own. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead ones which you may use. the vessel itself may contain a layer of grave soil and images, perfumes or such which you associate with the spirit. once the magicians summons in the evocation circle the spirit, and then enters the point to become one with the spirit the very essence inbetween, then the force will be willed by concentration and enchantment (of reciting the binding 28 spell) into the vessel. if sexual evocation, allow the elixir to enter the vessel upon climax. if one is working with a partner, a woman, then she may utilize both male an

nd meditate upon it until communication is gained. invocation the sorcerer may invoke the spirit at certain points of the rite, after the vessel has been created and the spirit is bound to it. initial evocation and creation rites do not involve this process. at the moment of envisioning this force, summon it now within the sacred circle of self, call the spirit into your self, by will alone. some magicians have actually entered the circle, and by their enflaming of self can then possession occur. let the spirits and shades dance within your mind, filled with the ecstasy of invocation. control and understand the spirit, never surrender complete control. when you have reached beyond the peak of gnosis, the mind will forget the summons of the spirit and you will close the circle. you may reca

GOLDEN DAWN RITUALS ZAM17

others. every year the arabians and africans do send to one another, inquiring of one another out of their arts, if haply they had found out some better things, or if experience had weakened their reasons. yearly there came something to light whereby the mathematics, medicine, and magic (for in those are they of fez most skillful) were amended. there is nowadays no want of learned men in germany. magicians, qabalists, physicians and philosophers were there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitants, who revealed unto him many of their secrets, as we germans likewise might gather together many things if there were the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

oden coffin lid) referred to in chapter thirty-five. the basalt coffin where he also found (later lost at sea) is believed to have been part of the same intrusive burial and to have not been older than the twenty-sixth dynasty. see, for example, blue guide, egypt, p. 433. 8 the pyramids of egypt, p. 220. graham hancock fingerprints of the gods 300 stones being effortlessly levitated by priests or magicians through the utterance of words of power ?9 not for the first time when confronted by the mysteries of the pyramids i knew that i was looking at an impossible engineering feat which had nevertheless been carried out to astonishingly high and precise standards. moreover, if egyptologists were to be believed, the construction work had supposedly been undertaken at the dawn of human civiliza

estions. i suppose that i must have looked puzzled. the machine is the pyramids! bauval exclaimed, the whole of the giza necropolis really. and look at us. what are we doing? we re asking questions. we re standing out here, shivering, at an ungodly hour, watching the sun come up, and we re asking questions, lots and lots of questions just as we ve been programmed to do. we re in the hands of real magicians here, and real magicians know that with symbols with the right symbols, with the right questions they can lead you into initiating graham hancock fingerprints of the gods 436 yourself. provided, that is, you are a person who asks questions. and, if you are, then the minute you start asking questions about the pyramids you begin to stumble into a whole series of answers which lead you to

ham hancock fingerprints of the gods 436 yourself. provided, that is, you are a person who asks questions. and, if you are, then the minute you start asking questions about the pyramids you begin to stumble into a whole series of answers which lead you to other questions, and then more answers until finally you initiate yourself. sow the seed. yes. they were sowing the seed. believe me, they were magicians, and they knew the power of ideas. they knew how to set ideas growing and developing in people s minds. and if you start with such ideas, and follow the process of reasoning like i did, you arrive at things like orion, and 10,450 bc. in short, this is a process that works on its own. when it enters, when it settles into the subconscious, it is a self-willing conversion. once it s there y

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

sdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all time

han in the english translation. a priesthood protecting what it took to be the secrets of the divine visitors, whether an actuality or not, has existed since these remote times. in the early ages when the ability to build observatories overlapped with the ability to predict and therefore control civilization, the intermeshing of early operative masonic fraternities and the priest-kings or magi or magicians was to be expected. because these guild secrets were of utmost importance in preserving both power and wisdom, a whole system of secret oaths, signs, ciphers and grips was developed to protect these secrets under the highest penalties for betrayal, along with a webwork of mystery plays or rituals to explain to the heirs of these secrets what it was they were preserving, and why. here we

eader. to those who may find the whole process intimidating or confusing, let me make a few observations, and several clarifications. the 1974 solution itself: when worked with by qabalistic researchers, produces profound, startling and immediate results. the technical nature of this work sometimes causes the uninitiated to pass it by, but the few who have examined it are generally convinced that magicians in the thelemic aeon, regardless of their degree, grade or 30 allen h. greenfield level, are grossly at a disadvantage without proficiency in the tools of new aeon english qabala. liber al asserts this, but substantial research now backs up this claim. as the ciphers thus generated seem to be at work in ufo cases as well it should also be of vital importance to ufologists. hidden grimoir

lded in the west virginia case. indrid cold= 112= word of the law and also words and signs as well as the aforementioned we are one. connected to the mark of mark iii (112) we get ra hoor. cold s wife, kimi= night, another name for nuit. both are from lanulus= hadit. they are accompanied by set( carl ardo) as the snake. they sometime travel with clinnel, the 93 current all such terms, to new aeon magicians, are of extreme importance. at this juncture we need to say a word or two about the lexicon computer program. once the 1974 cipher solution was discovered, working with it was painstaking and abominably slow. a few years later a brilliant computer software development consultant and associate of the qabalistic alchemist arcanum, frater lamed, began the development of a software program d

g kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowley to be his magical child, a ranking member of the a:.a. and a national grand master of the ordo templi orientis (oto, he is inherently a force to be dealt with seriously. crowley tells us in his autobiography, what i had really done was therefore to beget a magical son [in a magical operation. so, precisely nine months afterwards, that is, at the summer sol

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy guardian angel. you will confront him face to face when you enter zid. one problem that you must confront meanwhile is that zid lies aboye the abyss. the holy guardian angel is often used by magicians as an aid in crossing the abyss. this is possible because, even though a direct confrontation is not attained below the abyss, you can nevertheless develop an intuitive feeling for your holy guardian angel and cali on him for assistance at any time.in fact, this is a prerequisite to entering the abyss which is in zax, the tenth aethyr. but what is your holy guardian angel? it is none oth

ed. you will also be susceptible to the intense spiritual pride that permeates this aethyr. although your consciousness has now risen into a higher, more rarified atmosphere, it is nevertheless still joined to the lower personality and physical body. this union will inevitably distort your spiritual vision for as long 208 as i t takes to puri fy the lower components of your constitution. for most magicians, this is the work of many years. i t i s alchemy in i ts t rue sense. as you gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it will be as a young child. when crowley entered vti he encountered the angel of the aethyr who said "taotzem is the name by which i am blasphemed" the name taotzem adds gematrically to 163

dded together to yield 261, the number for the word zamran meaning "to appear" the bottom line here is that the words of this formula are magically suited to make a visible form appear out of the chaotic forces that circulate and flow through the vast openness of zax. the form that you wi l l see, which is the form taken on by khoronzon, will be a product of your own karma. in other words, no two magicians are l ikely to see this archdemon in exactly the same way. when confronting khoronzon, whose number is 600, you must maintain silence. if you speak out using logic and reason, you will be doomed. if you speak out from love and compassion, you wi l l also be doomed. c r owl e y' s s c r i be wh o a t t e n d e d h im i n e v o ki n g khoronzon concluded that" for choronzon, in the confusi

the seven to form eleven. part 7. imagine yourself to be without karma (i.e, without guilt or regret, without selfish desires of any kind, in full consciousness and without limiting yourself in any way. remain in this state for as long as you can. part 8. return to your physical body. banish the forces around you and record the results in your diary. 300 enochian ritual of iao this ritual is for magicians at all levels of enochian magick. it employs the formula of iao. perform it to transmute your karmic debts by ietting them become projected from you and then dispelled. the ritual first invokes a typical feminine current and then uses the masculine current of maz for balance and completeness. part i. the preparation. charge your talismans for iao, ztztzt, niakod and the magick square of

h together. part 9. attain samadhi and maintain it for as long as possible (let it seem like three days and three nights. part 10. descend through the pyramid and in turn resume each of your bodies held in protective care by the kings of the watchtowers. part 11. cleanse the area with the banishing rituals of the pentagram and hexagram. 314 enochian dragon ritual this ritual is for those enochian magicians who seek the title of magical dragon. it is based entirely on the formula of vovin. when executing this ritual, be sure to vibrate each enochian word properly. part 1. the preparat ion. wear your black robe. charge your talismans for the formulas of vovin, vrelp, toog, niakod, iliatai and ztztzt. place these and your weapons on your altar together with a talisman for each of the four mag

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious 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 remembe

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

dents have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where the devil literally catches the hindmost in the race, unless he crosses the hall so speedily that the arch-enemy can only apprehend his shadow. in the latter case the person of the sage never after throws any shade, and those who have thus lost their shadow always prove the best magicians' the devil is cheated of his prey, and has to put up with the bare shadow, like the dishonest man in the sham penance (ra. 678 (see suppl- that significant norrland story of the giant wind and weather (p. 548, whose connexion with the devil is placed beyond a doubt by the observations on pp. 1000-14, is related by thiele 1, 45 in the following shape. esbern snare wished to build kallundb

eus, helbl. 7, 12. but also a hero doing godlike deeds, e.g. erek, earns the name of wundercprc; in etzels hofhaltung it is even applied, less fitly, to a savage devilish man, p. im8- and a human origin for the same reason, p. 384n. snorri calls o^inn' forspar, liolkunnigr' and makes him' galdr qvesa' yngl. saga cap. 4. 5. 7. saxo gram. p. 18 ascribes to him' praestigia' and curiously divides all magicians (mathematici; see forcellini sub v) into three kinds, viz. giants, magi and deities (p. 9; conf. his statements (p. 108) on tlior and otbin' magicae artis imbuti' so the chronicon erici (circ. 1288) represents odin as' incautator et magus' 1u31 1032 magic. notions and practices were declared to be deceit and sinful delusion: the old gods fell back and changed into devils, and all that pe

bewilder, stands in gal. 3, 1 for /saakaiveiv= fascinare^ as. dyderian, bedgderian illudere, incantare, perhaps conn, with our hg. tattern, dottern (angi, delirare; we now say verblenden, daze, dazzle. that on. troll (p. 526, which stood for giants and spirits, is also 1 is this, or is the ital. fasciare, the source of fr. fucher, formerly fascher, irritare, span, enfadar? 1036 magic. applied to magicians, trdll-shapr is sorcery, the sw. trolla, dan. trylle incantare, troudom, trolddom witchcraft; the gula]?ingslag p. 137 has 'at vel-ja troll' for conjuring, which reminds us of' veckja hildi' and' waking the sselde/ p. 864. the frisians say tsyoene fascinare, tsijoen-er -ster sorcerer -ress, which (as initial ^9 before i or y often stands for k) is no doubt to be explained by the on. kyu

discussion. on such etymological groundwork, of the more general terms that come under question, may now follow an examination of the subject itself. and this time i will commence with scandinavian sorccrv. 1042 magic. whose more antiquated and to my thinking unadulterated character proves above all things that the leading part ia it was taken by women, not by men. it is true the edda classifies magicians as volur, vithxr and seidherendr, ssem. 118% of whom only the first are female, the other two male; nay, all three are traced up to vi&olfr, vilmeid'r and svartjwfcfi, alleged inventors of magic, about whom there is nothing conclusive to be said. svart-hofd'l, blackhead, may come of the black art, and black as the fiendish colour in general (p. 993. vilmeid'r, compounded of vil (favor, b

peak of the tokay wine-hills^ with which the ^na -lysagore' of the polish witches (woycicki 1, 17. 2, 77) agrees. a part of the carpathians between hungary and poland is called in pol. habia gora, old wives' mountain; i cannot say if witch-festivals are placed there. the kormakssaga pp. 76. 204. 222 has a similar 8pdkonufell, wise-woman's mount. the lithuanians say, on the eve of st. john all the magicians come flying to mt szatria, where a mighty sorceress jauterita entertains them^ it is singular, how all over europe the heathen's pilgrimages to feasts and sacrifices are by christians converted into this uniform sorcery, everywhere alike. did the notion take shape in each nation by itself? or, what is less credible, was the fashion set in one place, and followed everywhere else (see supp

HAMIL THE ROSICRUCIAN SEER

, the boy finally described from the mirror the guilty person, stature, dress, and countenance; said that he knew him, and ran down into the garden, where he apprehended one of the labourers, who, when brought before his master, immediately confessed that he was the thief.mrlane, the eminent orientalist, who lived for several years in egypt, and witnessed personally the operations of the egyptian magicians, of which he has published many curious relations: states, that on one occasion the magicians' perform255 ances were ridiculed by an englishman present, who said that nothing would satisfy him but a correct description of his own father, of whom he was sure no one of the company had any knowledge.thesceptic was a little staggered when the boy described the man in a frank dress, with his

ed some spices on a sort of small altar in the midle of the room; he then walked round the altar for half an hour or so, muttering words, to them unintelligible; and having at length drawn three lines of chalk about the altar, and placed himself upright beside the flame, desired them to seek aseer,and he was ready to gratify them in all their desires. there were in the olden days whole schools of magicians here in europe, who could do nothing in this line without the intervention of apureseer,to wit, amaiden'seye.this african belongs to the same fraternity. he made them understand that nothing could be done until a virgin's eye was placed at his disposal; he bade them go out in the streets of cairo, and fetch any child they fancied under ten years of ago. they did so; and after walking abo

ajestie (elizabeth) willed me to fetch my glass so famous, and to show unto her some of the properties of it, which i did; her majestie, being taken down from her horse by the earle of leicester, did see some of the properties of that glass, to her majestie's great contentment and delight.'tseealso an article in no. 356 ofchamber'sedinburghjournal,which contains an account of some of the egyptian magicians' failures.190therosicrucianseerhowever with difficulty induced to look into these soap-bubbles. she seemed to shudder, and she was afraid that she might see something that would alarm nero in one of these she once saw a small coffin standing before a neighbouring house. atthat.timethere was no child sick;butshortly after the lady who lived there was confined; the child livedbuta few mont

no name now 'what was your name when on earth' 95 i2-'d.p''have you anything to communicate to us before you furnish us with the ms?'9513-'yes.1made the book you have seen when i was alive. 1 was a spaniard by birth, and was received early into the catholic church. 1 took the vows, and was a priest. i became acquainted with many secrets, and read many of the old spanish manuscripts of the antient magicians. such a study was prohibited, but not less desired by me. i had much time and little to occupy it, and i was devoted with my whole heart and soul to seeking into hidden things. at last my greatest wishes were fulfilled, and i saw beings disembodied.'iwas uneducated in thewaysof the world, but brought up to be conversant with horrors. i was hardened by sights of penance and sufferings, an

HANDBOOK OF EGYPTIAN MYTHOLOGY

he son of ra, the deputy of the sun god on earth. sneferu, the first king of the fourth dynasty, was one of egypt s greatest builders. three pyramids were completed in his reign, each with two temples for the funerary cult of the king. later literary tradition was favorable to sneferu but not to his successor khufu (cheops, the builder of the great pyramid at giza (see under kings and princes and magicians in deities, themes, and concepts. writing in the fifth century bce, the greek historian herodotus reported a legend that king khufu had been cursed by the gods for closing down their temples to divert resources to his pyramid. archaeological evidence suggests an element of truth to this tradition. local temples seem to have received little royal support during the fourth and fifth dynast

ives might count as myths, but they are really about people 16 handbook of egyptian mythology who happen to encounter gods. another common definition of myth is stories about the world of the gods, but these middle kingdom tales are set in the human world, sometimes in a specific historical period. a series of linked stories set in the third and fourth dynasties describes marvels performed by the magicians of this era, such as transforming a wax crocodile into a real one.34 in the framing story, five deities disguise themselves as people to help a mortal woman who is about to give birth to triplets destined to be kings. an incomplete story tells of an alarming encounter between a herdsman and a seductive goddess.35 another relates how an official sent on a mission was shipwrecked on a myst

by a mouse has the same plot as a shorter fable attributed to aesop, a greek slave thought to have lived in the sixth century bce.103 incidents from other fables in the eye of the sun have been recognized in drawings dating to the late second millennium bce, so egypt seems to have had a tradition of animal fables centuries before aesop. another genre with a long history in egypt was stories about magicians. these were usually set in the past, like the middle kingdom sequence of stories about old kingdom magicians in papyrus westcar. one badly preserved demotic story cycle tells how the third dynasty official imhotep used magic to help the armies of egypt.104 very similar stories are told about nectanebo ii in the greek alexander romance of the second century ce, which is probably based on

r story cycle was centered on a prince called setna, a character based on an actual son of rameses ii, prince khaemwaset. part of one of these stories is known from the fourth century bce, but the most complete versions come from the early roman period (see appendix: primary sources. the proper uses of magic and other types of secret knowledge form one of the main themes of these stories. land of magicians by the roman period, egypt was renowned as a land of priest-magicians. the ancient city of memphis was thought to be the place where they learned their secret craft. in the first of the stories about setna, the prince steals the magical book of thoth from an ancient tomb near memphis. he ignores the warnings of the ghosts who inhabit the tomb and is punished by horrible hallucinations un

man kings who acted as intermediaries between humanity and the gods. this period corresponds with the time span of pharaonic history. gods and goddesses mainly communicated with people through temple rituals, oracles, or dreams, though deities might still be encountered beyond the boundaries of the black land. most humans could only enter the divine realm by dying, but stories were told of priest-magicians who had the power to pass between the worlds of the living and the dead. the king was responsible for upholding the divine order in the world of the living. failure to obey the laws of maat could lead to periods of chaos. these only ended when a new royal champion of maat arose. the gods might intervene in history by fathering such hero-kings. once the gods had withdrawn, humanity had to

HEKAS

h the autonomy of each initiate and thus a focus in an holistic design or matrix. although the lineal descent of the cultus sabbati from sources, which are defined as belonging to traditional witchcraft, is herein- given the present context- the moot point of interest, it is also pertinent for the reader to bear in mind that our lineal descent by other roots has affiliations with a catena of high magicians dating back many centuries, namely the o.t.o, and has established links upon the inner with various other bodies of transmission and thus the contexts 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 whic

ld thus be somewhat unfair of me to insist that the practices of these womenfolk should be repeated today merely because of some artificial 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 disc

HELENA BLAVATSKY NIGHTMARE TALES

o my notions. to hear everyjap i knew at kioto, even to my own partner, the shrewdest of all the business men i had come across in theeast- mentioning these followers of lao-tze with downcast eyes, reverentially folded hands, andaffirmations of their possessing "great" and "wonderful" gifts, was more than i was prepared to patientlytolerate in those days. and who were they, after all, these great magicians with their ridiculous pretensions tosuper-mundane knowledge; these "holy beggars" who, as i then thought, purposely dwell in the recesses ofunfrequented mountains and an unapproachable craggy steeps, so as the better to afford no chance to curiousintruders of finding them out and watching them in their own dens? simply, impudent fortune-tellers,japanese gypsies who sell charms and talism

ing a yamabooshi? he seemed a little hurt, at first; but after keenly scrutinizing my dejectedface, he mildly remarked that he could only insist upon what he had advised before. only one of that holyorder could give me consolation in my present state. from that instant, an insane desire possessed me to challenge him to prove his assertions. i defied- i said tohim- any and every one of his alleged magicians to tell me the name of the person i was thinking of, andwhat he was doing at that moment. he quietly answered that my desire could be easily satisfied. there was ayamabooshi two doors from me, visiting a sick sinto. he would fetch him- if i only said the word. i said it and from the moment of its utterance my doom was sealed.how shall i find words to describe the scene that followed! twe

ould probably like to confess it, that the strings of his violin were made of human intestines, accordingto all the rules and requirements of the black art.exaggerated as this idea may seem to some, it has nothing impossible in it; and it is more than probable 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

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ch they are finally, so to speak, absorbed. the individualization of man after death depends on the spirit, not on his soul and body. although the word personality, in the sense in which it is usually understood, is an absurdity if applied literally to our immortal essence, still the latter is, as our individual ego, a distinct entity, immortal and eternal, per se. it is only in the case of black magicians or of criminals beyond redemption, criminals who have been such during a long series of lives-that the shining thread, which links the spirit to the personal soul from the moment of the birth of the child, is violently snapped, and the disembodied entity becomes divorced from the personal soul, the latter being annihilated without leaving the smallest impression of itself on the former

HINE PHIL ASPECTS OF EVOCATION

ind your back, they could be said to be feeding you energy. as terry pratchett& neil gaiman wisely note in good omens .notoriety wasn.t as good as fame, but was heaps better than obscurity. bearing this in mind, i 20 decided to create a servitor that actively worked to generate gossip and rumour, rather than counter it. after all, what.s worse, being talked about- or not being talked about? those magicians who leap to the defensive of their parent organisation every time someone drops a snide remark about them being paranoid would do well to remember this, and count themselves bloody lucky that people bother to think about them at all! i do remember, whilst being a member of a certain large international magical order, some guy approaching me and hesitantly asking .is it true that to join

impossible to detect. choronzon proposes that it is mathematically possible for such structures, which have (at least 30 in part) an electromagnetic character to exist within the earth.s magnetic field. he also proposes that it is possible to produce such structures by expending energy in the form of neurochemical activity in the nervous system. in short, physiological gnoses of the sort used by magicians in ritual can produce such toroid structures. the above has interesting implications for both magicians and researchers into earth mysteries. over the past year, i have been conducting a great deal of research into the creation, usage, and aetiology of evoked entities, including both the demonic forms of the goetia and the .elemental servitors. created by magicians to perform a specific

into the space occupied by one of the toroidal structures he describes by which the information matrix is transferred to the structure. the forceful enunciation of sound, whether it be enochian calls, primal speech, or barbarous words of evocation of necessity produces an asc, as techniques such as these lead to hyperventilation, increased brain activity, tachycardia, etc. it is well-accepted by magicians and mystics that .sound carries thought. and that for advanced practitioners, vocalisation is not a necessity for the ritual (or whatever) to be efficacious. what is important, is the focusing of awareness along a particular vector, and the entry into an asc where the practitioner can focus 37 attention intensely towards a single point and project it forth. the relationship between sound

in many other places, a variety of plants which have hallucinogenic properties can be found growing near to sacred sites. the magical dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and p

HINE P OVEN READY CHAOS

ly debate is between the vultures over who gets the biggest bones. this assertion was also made by stephen sennitt, the editor of nox magazine. in retrospect, it seems less that chaos magic died, and more that the furious debate which blew up around it for many years had become boring- it had hit the point where constructive criticism had degenerated into a mere slanging match. perhaps some chaos magicians shook themselves and wondered, after all, what all the fuss had been about. by this time, pete carroll had begun to reformat the iot into the pact, setting up temples in the uk, usa, and europe. the iot is seen as the order for serious chaos magicians in the same way that the oto exists for serious thelemites. at the time of writing, the iot pact has temples active in the uk, europe and

s magick whilst magical systems usually base themselves around a model or map of the spiritual/physical universe, such as the tree of life (which can sometimes described as a cosmic filofax, chaos magick is based on a very few core principles which generally underlie its approach to magick (they are not universal axioms however, so feel free to swap em around. 1. the avoidance of dogmatism. chaos magicians strive to avoid falling into dogmatism (unless expressing dogmatism is part of a temporary belief system they have entered. discordians use catmas such as us discordians must stick apart! thus chaos magicians feel entitled to change their minds, contradict themselves and come up with arguments that are alternatively plausible and implausible. it has been pointed out that we invest a lot

ave perpetuated myths and out-of-date information purely due to laziness of one kind or another. sometimes it s interesting to ask awkward questions just to see what the selfappointed experts come out with. some will emit a stream of verbal diahorrea rather than admit to not knowing the answer, whereas a true adept will probably say i 15 oven-ready chaos haven t a f**g clue. quite early on, chaos magicians came to the startling discovery that once you strip away the layers of dogma, personal beliefs, attitudes and anecdotes around any particular technique of practical magick, it can be quite simply described. 3. technical excellence. one of the early misconceptions about chaos magick was that it gave practitioners carte blanche to do whatever they liked, and so become sloppy (or worse, sog

l reality which hopefully, enables us to become less attached to our beliefs and egofictions, and thus able to discard or modify them when appropriate. 16 phil hine 5. diverse approaches. as mentioned earlier, traditional approaches to magick involve choosing one particular system and sticking to it. the chaos perspective, if nothing else, encourages an eclectic approach to development, and chaos magicians are free to choose from any available magical system, themes from literature, television, religions, cults, parapsychology, etc. this approach means that if you approach two chaos magicians and ask em what they re doing at any one moment, you re rarely likely to find much of a consensus of approach. this makes chaos difficult to pin down as one thing or another, which again tends to worr

a magical tool, and i ll get on to that later. personally, i like to use lots of different systems, and use them as seems appropriate. i tend to flip between d.i.y, qabalah, tantra, cthulhu mythos, shamanism, and anything else that i feel to be appropriate at any particular time. it is worth going into a system in some depth, so that you become more or less competant (and confident) with it, but magicians tend to find that once you ve become competant in one system, then it s easier to get to grips with another one. if you re fairly expereienced with enochian for example, then you shouldn t have too much diffiuclty with the runes. 19 oven-ready chaos chaos science some chaos magicians tend to use a lot of scientific analogies/ metaphors in their work. this is okay- after all science sells

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ed students to occult information, future releases will include submissions from users 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

tigating the extraordinary expansion of interest in astrology 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 ayto

enduring relationship with dr william wynn westcott. gerald yorke, that most generous of mortals, kindly lent me the complete colle tion. the story of the. g.d.'s early years( 1887-9 2) remained totally obscure until i unexpectedly discovered an important cache of papers for which the occultists had been vainly searching for at least forty years. the story of this trouoaille will be found in the magicians. in any event, the volume now in the reader's hands represents an extensive 'footnote' to my previous work on the g.d. i must r turn' if only briefly, to michael houghton and introduce his friend the late gerard heym. i rediscovered houghton in more commodious premises in museum street after the war. he was a mildly cantankerous 'occultist' who did a little writing and publishing on the

nge masonry in england, 1870-85, in aqc 85 1972) wrote to f. g. irwin on 6 november 1877 .and mentioned hat ayton had asked him if levi 'left any exact instru tions behind for the working of the tarot. he added 'i have a fa hio of working it myself but i work it with the aid of astrology';hic is a different process from that pursued by e. l' for mackenzie s attitude to tarot divination see my the magicians of the golden dawn (1972, pp.29-30. instructions for divi.nation wer fir t published in papus, l tarot des hohemiens (1889; enghsh translation m 1892 by a. p. morton, second edition, revised by a. e. waite, 1910. 4 irwin's son herbert, a medical stud nt at bristol,.had died of an overdose of laudanum in 1879 and irwm made persistent efforts to contact him. william eglinton (1857-1933) wa

r of henri bergson, the rench philosopher, to london. according to annie horniman 'early iii october 1882 at the slade school [of art, university college, gower street, i made the acquaintance of mina bergson. in the beginning of 1888 she introduced mr mathers to me as an interesting man whom she did not want to marry' for the mathers menage in london (189 -2) and subsequently in paris see my the magicians of the golden dawn. chacombe vicarage 17 may 1890 26 thealchemist of the golden dawn chacombe vicarage 29 december 1890 dear sir and brother [i.e, f. g. irwin' it was very good you to think of me this xmas-tide, and i am very much obliged by your fraternal card of greeting. please excuse me not answering directly, for xmas brings me such multifarious duties& interruptions that i am not m

HP LOVECRAFT A DARK LORE

lchemical, and theological subjects which curwen kept in a front room were alone sufficient to inspire him with a lasting loathing. perhaps, however, the facial expression of the owner in exhibiting them contributed much of the prejudice. this bizarre collection, besides a host of standard works which mr. merritt was not too alarmed to envy, embraced nearly all the cabbalists, daemonologists, and magicians known to man; and was a treasure-house of lore in the doubtful realms of alchemy and astrology. hermes trismegistus in mesnard's edition, the turba philosophorum, geber's liber investigationis, and artephius's key of wisdom all were there; with the cabbalistic zohar, peter jammy's set of albertus magnus, raymond lully's ars magna et ultima in zetsner's edition, roger bacon's thesaurus ch

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

genre. women were asked to admit they were having sexual^ relations with the devil, and under torture they admitted it. i find it very difficult to accept the idea of the devil romping around and mating with all these warty women. if he did exist, it seems to me he could have done a lot better choosing ladies more like sophia loren or brigitte bardot, perhaps. at one time chemists were considered magicians. albertus magnus (1193-1290, considered a wizard in his day, was responsible for the discovery of caustic potash, cinnabar, and ceruse. he was a leader in witchcraft. you may remember his name from the film rosemary's baby. he was a chemist who was preoccupied with turning other metals into gold by (transmutation) alchemy. in the course of his experiments he discovered things that were t

INITIATION INTO HERMETICS

y other beings of which i am mentioning only some species here. there are to so-called elementaries, entities with one or only very few qualities, according to the dominant vibrations of the elements. they are living on the similar vibrations proper to man and transmitted by him into the astral plane. among them, there are some which have already reached a certain degree of intelligence, and some magicians are using these low-powered beings for their selfish purposes. another kind of being is the larvae, which have been brought into life consciously or unconsciously, by intense sensorial thinking, through the astral matrix. they are not real beings, but only forms thriving on the passions of the animal world, on the lowest step of the astral level. their instinct of self-preservation carri

at nothing but a very small part has been accessible to the masses, whilst most of it has been kept strictly secret but reserved only to high priests and adepts. every ritual answers a certain purpose, regardless whether the point in question be the banning witchcraft of tibet or the gestures of fingers (mudras) performed by the bali priests in their cults in the orient, or the exorcism ritual of magicians. the synthesis will always remain the same. at a trial, the hand with three fingers raised for the oath as confirmation of a truthful statement may also be regarded as a magical gesture. from the christian point of view the raised fingers symbolize the trinity. each of the numerous lodges and sects has its own rites. the lodges of the freemasons, for example, are all bound to a fixed sig

derstand how to express the ideas, trains of thought and everything he would like to be realized by a suitable gesture, position of the fingers or by a ritual. he will certainly not try to express a blessing gesture by a clenched fist ready to attack. he will compose his individual unceremonious ritual according to his situation and position that he is using when no one is watching him. there are magicians who are performing rituals unnoticed in the middle of a big crowd by movements of their fingers in the pockets of their coats. in conformity with the elements, they are using the analogy of the five fingers by imputing the forefinger to fire, the thumb to water, the middle finger to akasa, the ring finger to earth, and the little finger to air. the right hand represents the positive elem

ment he is working with quite distinctly; he should be able to induce even a layman or ignorant people to see and feel the element in question. these are high achievements indeed, results of great effort in this line. in short, during the course of these exercises, the scholar should have learned to condense every element of the universe and understand how to compress it into any form he chooses. magicians trained in this line can condense an element to such a degree that it becomes a material power. that is why you can light a fire with the help of the fire element at the greatest distance. at first, practice drawing a fiery ball down from the universe directly without having it pass through the body, and compress it to a small bead so as to grow a glowing spark. put this spark in a cotto

mind of the given person, trying at every opportunity to draw his attention to the cause of excitement and to revive it constantly. such a well-fed larva can become fatal to a sensitive or emotional individual, and numerous mental disturbances such as persecution mania and the like are the result of it. many people are living under the erroneous supposition of being haunted and destroyed by black magicians, whereas they are in fact victims of their own fantasies, or putting it correctly, victims of the larva they have been creating themselves. people like this usually will not find out about this problem until they leave their mortal frame. only a very few persons are actually haunted magically. think of the numerous inquisition victims of the past! no doubt there is a certain advantage fo

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

hard facts. i am fortunate at the wealth of operant material available to me, the papyri and tablets. likewise a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a receive

same journey as the original operators, you must start as close to the same place as they started as you can, and you must arrive at the same destination. in determining the destination, which must by necessity be individual given the nature 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, man

IRISH WITCHCRAFT AND DEMONOLOGY

ct that every old woman in the parish was able to relate some story illustrative of what she had seen or heard of in times gone by with respect to the same. at length the family were informed of a woman named mary butters, who resided at carrigfergus. they went to her, and brought her to the house for the purpose of curing the cow. about ten o'clock that night war was declared against the unknown magicians. mary butters ordered old montgomery and a young man named carnaghan to go out to the cow-house, turn their waistcoats inside out, and in that dress to stand by the head of the cow until she sent for them, while the wife, the son, and an old woman named margaret lee remained in the house with her. montgomery and his ally kept their lonely vigil until daybreak, when, becoming alarmed at r

ISIS UNVEILED

s, and addressed to pope alexander m, concludes in this manner "let your apostolical hands put on strength to atrip naked the iniquily of this man, that the curse prognosticated cm the d^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, whether produced throu^ occult knowledge or happening independently, upset the daims of both the catholic and protestant churches to divine miracles. in the face of reito^ted and unimpeacliable evidence it became impossible for the former to miu

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 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 o

uinas, 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 from the boughs of the trees in the garden to seem like so many tropical fruits, the hindtl magicians also practise such psychological powers unto this very day, and claim the assistance of neitiier god nor devil. such 'miracles' are all produced by the same human power that is inherent in every man, if he only knew how to develop it. at about the time of the reformation, the study of alchemy and ma^c had become so prevalent among the clergy as to produce great scandal. cardinal wolsey w

case the exorcized person has swallowed the latter, he must vomit them back; and if they are not in his body, the demon must indicate the proper place where they are to be found; and having found them, tbey must be burned" thus some "demons reveal the existence of the bewitchment, tell who is its author, and indicate the means to destroy the maiefice. but beware ever to resort, in such a case, to magicians, sorcerers, or mediums. you must cau to help you but the minister of your church! the church believes in magic, as you well see" he adds "since she expresses it so formally. and those who ditbeliebe in magie, can they still hope to share the faith of their own church? and who can teach them better? to whom did christ say *go ye therefore, and teach all nations. and lo, i am with you alwa

his past sins. finally, he "stretched his paws in the bands of the saint, followed him like a dog through all the towns in which he preached, and became half a chris- tian* wonders of zoology! a horse turned sorcerer, a wolf and a dragon turned christians! these two anecdotes, chosen at random from among hundreds, if rivaled are not surpassed by the wildest romances of the pagan thau- maturgists, magicians, and spiritualists! and yet, when pythagoras is said to have subdued animals, even wild beasts, merely throu^ a power- ful mesmeric influence, he is pronounced by one-half of the catholics a 152 see the lumtite selected from the 'golded legend' by alb&n butw; ftbo j. bolluidus, s. j: ada tanetomm, jajnaarii, torn. i, p. 271: paris. 153. see tlu golden legend; lafe of st. francu; rsautier

KETAB E SIYAH

ith a blade of bronze. in the art of the sorcerer they instructed the kings of men to command the spirits of the land and sky to make fertile the fields and bring forth rain that the harvest of the year might be trebly abundant. they tutored their disciples in the way of the staff and word by which demons might be convoked and abjured. thus did the children of satan learn their magicks and became magicians of power to rival angels. all this did heaven perceive and become dismayed. as mankind waxed great on earth so did heaven fade, eclipsed by the brighter star of satan's children. the elohim knew humanity to be a foe that, unconquered, would conquer them and thus they feared and hated the race of men. 206 yet every device that heaven had employed did not accomplish the fall of man but his

ng to shurupuk. those that did not go eastward went to the west, bringing the news of the battle and lamechs's death back to their towns and families. in triumph did utanapishtim enter at the gates, thrown wide to receive his hosts and the vanquished also, bearing their comrades whose wounds were rudely bound up. to the palace of utanapishtim were brought the men of the west where his physics and magicians tended them and, as the sun went upon the lower passage, made whole those made unwhole in battle. at dawn utanapishtim went forth by day, leading from his tower the march of victory. 224 declaring from the procession's head that no work was for that joyous day but celebration of victory and reconcile with the westerners. dancers, then, and singers, acrobats and fools, went out to delight

o his people and in dark despair they look to him and he does illumine all with hope. thus you must go with your people for without you all indeed shall be lost. you must go with your people and lead them against the elohim that come and i shall stand with you or all will indeed be lost to men. thus do i say to you again make ready the fleet and summon to yourself the greatest of your companions, magicians, knights and princes that the race of nephilim may be born again after they have been swept away by heaven. this you must do and swiftly 267 or it may not be done at all" now utanapishtim bowed his head and acknowledged the wisdom of my counsel. he turned from me and the altar and went from the ziggurat to give command to his admirals. thus the navy set to their toil and made ready for l

avy and so long. not i alone but all those that go upon this voyage that has no destination that you have spoken. this tumult does most harshly assail and casts into disarray the fleet. now even were there some harbour that you sought it is lost to you and out of reach. even the greatest exertions of our sailor can do naught but preserve the vessels and to do more than this is beyond the greatest magicians. fortunate are we indeed that even now we have lost not a man to the frothing waves. surely some beneficent sorcery does guard us. o will these rains be ever unabating and grow ever greater in their intensity that every land of man is consumed by the rising waters of the seas, glutted upon this surfeit? when shall there be respite for us? what has stirred to such a passion the very eleme

earts for of the nephilim these were the best and feared no travail of torment. now, like the trumpets' blare, rang out the voice of the king, shurupuk's great lord, utanapishtim, and awoke from terror's sleep his brave knights and seers to action and cast weakness from their limbs "enough, no time is their for despair though if ever was it due it is due well now. now we must act against the foe. magicians of shurupuk, to assail the ships they have opened in the veil of storms a portal by which to pass from heaven to earth. beat, beat your magyar drums and close upon them the thunderous gates and cast against them with double force those storms that have long assailed us. swiftly now and work your spells else this day is surely lost to us. now my brave archers draw back your strings and pl

LEMEGETON

they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their 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 e

wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine [100r] lemegeton clavicula salomonis: rex: the little key of salomon the king which containeth all the names, orders and offices of all the spirits that ever he hadd any converse with, with the seales or characters belongeing to each spirit, and the mann

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

y books of every culture (koran, torah, bible) are considered to have protective powers. pieces of parchment with scripture quotes, carried in boxes or pouches, are amulets in various religions. amulets with inscriptions are sometimes called charms, a term that also applies to spoken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans in different spellings to help magicians conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscrib

e wholeness and unity. mandalas, which are meditation diagrams associated with hinduism and buddhism, are frequently drawn in the form of circles. according to the south asian tradition, meditating on mandalas allows meditators access to different realms of consciousness. in a roughly parallel manner, magic circles are viewed as functioning as doorways to alternate realities. in ceremonial magic, magicians cast (create) a circle around themselves as protection, as a way of keeping out negative energies and entities. the utilization of circles for protection is actually quite old. during the western medieval period, for example, circles would be drawn on the floor around the seriously ill and around newborns and their mothers to protect them from demonic forces. circles are also cast to con

ng broomsticks and forks was said to be very high. satan s minions were also attributed with the ability to transport others through the air. it was further claimed that witches and sorcerers could ride demons who were transformed into such animals as goats, cows, horses, and wolves, while the devil could carry people through the air with no visible means of transport. the notion that witches and magicians possessed the power to fly was rejected during the witch-hunts, and as early as the tenth century it was 92 fraternitas rosae crucis proclaimed impossible by the canon episcopi. however, in the late fifteenth century, the malleus maleficarum, the bible of witch-hunters and judges, asserted that this view was erroneous. during the inquisition, many witches confessed to flying. this folklo

ania. fraternity of the hidden light 93 see also magic and magical groups for further reading: clymer, r. swinburne. the rosicrucian fraternity in america. quakertown, pa: rosicrucian foundation, 1935. randolph, paschal beverly. eulis, affectional alchemy. quakertown, pa: confederation of initiates, 1930. fraternity of light the fraternity of light, formed in philadelphia by a group of cabalistic magicians, derives from the tradition of the hermetic order of the golden dawn, although it has no organizational connection. according to the fraternity, individuals are basically a spark of divine consciousness, which is eternal and periodically shows itself in a series of different forms, including the most dense one, the physical body. at the moment of death, the spark leaves the physical, whe

culating as early as the first century c.e. countless versions, often with additions, have followed the first century edition, rendering it impossible to identify the original text. besides the key of solomon and its derivations, many other grimoires circulated in the middle ages. some of these are still used as references in modern witchcraft. the intent of the majority of grimoires was to teach magicians how to summon and control the power of spirits and demons. the sources were ancient egyptian,greek,hebrew, and latin texts. the rituals illustrated in grimoires are usually very complicated. they suggest ways of dressing and of behaving during and prior to evocation ceremonies. they contain prayers and incantations, directions for the creation of amulets, instructions on how to sacrifice

LIBER ALEPH

ll roads for ever. and to him making his choice explain how one may not travel far on any road without a general knowledge of things apparently irrelevant. and with that he will understand, and bend him wisely to his work. i the book of wisdom or folly 43 ap de auro rubeo (of the red gold) would have thee to consider, o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among the planets, in the midst of the tree of life. for the centre is the point of balance of all vectors. so then if t

nitiation is an ordeal, wherein appeareth a siren or vampire appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i was nemo, and that although i saw the cankerworm, and knew it, and gave urgent warning. how then consider deeply in thyself if i were rightly governed in this action, according to the tao. for we that are magicians work without fear or haste, being omnipotent in eternity, and each star must go his way; and who am i that should save this people .wilt thou smite me as thou smotest the egyptian yesterday. yes, although mine were the might to save these ten, i reached not forth mine arm against iniquity, i spake and i was silent; and that which was appointed came to pass. as it is written, the pregnant

LIBER DCCCLX JOHN ST

those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before eith

ment, as easily as (having conquered nature) we are all able to say .i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. it is with the object of giving the reins into the hands of 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

LIBER DCCCXI ENERGIZED ENTHUSIASM

l upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame within you, and your whole will concentrated on these transubstantiations, and tell me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when one is old; when one is young one is on springs until the hour falls; but the love of god, which is the only true love, diminishes not with age; it grows deeper and intenser w

LIBER LLL PARADIGMAT PIRATE

rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though liber lux and nox have stood for years as a viable method for neophytes to work with, it is my estimation that the responsibility of every iot adept is to ensure that the magicians who follow her will progress beyond the levels of proficiency that she herself has achieved. each subsequent generation of chaos magicians should be better magicians than their predecessors; pushing new envelopes, breaking new barriers, achieving better results, doing greater magics. these are all hallmarks of magical excellence. as we discover and incorporate new techniques and practice

s achieved. each subsequent generation of chaos magicians should be better magicians than their predecessors; pushing new envelopes, breaking new barriers, achieving better results, doing greater magics. these are all hallmarks of magical excellence. as we discover and incorporate new techniques and practices into chaos magic we should thus translate them into vehicles to teach and strengthen the magicians who follow us. a revolution in our methodology should occur every ten years or so until what we know as chaos magic today becomes a history lesson for the chaos magicians of tomorrow. with this in mind, i set before the neophytes of the iot this work of magic that is the culmination of my insights into the essentials that create a highly skilled practitioner of chaos magic theory. my ult

l learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment and the extension of perception in the present, past and future probabilities of their lives. the neophyte will come to utilize what for many of us is a wasted portion of the day and should develop a natural edge over other magicians who have neglected this avenue to power. section 2: in the second section the neophyte will explore forms of gnosis covering the full potential range of altered states of consciousness, from the inhibitory to the excitatory to the chemically induced (which for reasons of legality must remain optional. alongside with trance work, this is the final methodology for obtaining supernatural co

LIBER LXVII THE SWORD OF SONG

67. brahma-charya.16.right conduct, and in particular, chastity in the highest sense. 72. baccy.17.a poisonous plant used by nicotomanics in their orgies and debauches .the filthy tobacco habit. says .elijah the restorer. of zion, late of sydney and chicago. that colossal genius-donkey, shaw, is another of them. but see calverly. 78. his hat.18.it may be objected that western, but never eastern, magicians turn their headgear into a cornucopia or pandor.s box. but i must submit that the hat question is still sub judice. here.s a health to lord ronald gower! 86. swinburne.19. but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light..hertha. 104. my big beauty.20.pink on spot; player green, in hand. but i have .starre

LIBER SAMEKH

samekh svb figvra dccc 26 a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is r

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ith the hermetic/ kabbalistic tradition: ashmole was a significant contributor to the literature of that tradition, and moray was the patron of the alchemist, thomas vaughan.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick"

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

sacred feather who promised to come back to their missionary settlements never returned; and after the lapse of centuries tradition preserved only a fantastic account of gods who came from a place where the sea now is. h. p. blavatsky thus sums up the causes which precipitated the atlantean disaster "under the evil insinuations of their demon, thevetat, the atlantis-race became a nation of wicked magicians. in consequence of this, war was declared, the story of which would be too long to narrate; its substance may be found in the disfigured allegories of the race of cain, the giants, and that of noah and his righteous family. the conflict came to an end by the submersion of the atlantis; which finds its imitation in the stories of the babylonian and mosaic flood: the giants and magicians*

ory etidorhpa (aphrodite spelt backward) may well refer to the mysterious midnight sun of the ancient rites. primitive conceptions concerning the warfare between the principles of good and evil were often based upon the alternations of day and night. during the middle ages, the practices of black magic were confined to the nocturnal hours; and those who served the spirit of evil were called black magicians, while those who served the spirit of good were called white magicians. black and white were associated respectively with night and day, and the endless conflict of light and shadow is alluded to many times in the mythologies of various peoples. the egyptian demon, typhon, was symbolized as part crocodile and part: hog because these animals are gross and earthy in both appearance and tem

: hog because these animals are gross and earthy in both appearance and temperament. since the world began, living things have feared the darkness; those few creatures who use it as a shield for their maneuvers were usually connected with the spirit of evil. consequently cats, bats, toads, and owls are associated with witchcraft. in certain parts of europe it is still believed that at night black magicians assume the bodies of wolves and roam around destroying. from this notion originated the stories of the werewolves. serpents, because they lived in the earth, were associated with the spirit of darkness. as the battle between good and evil centers around the use of the generative forces of nature, winged serpents represent the regeneration of the animal nature of man or those great ones i

gossip, spite, slander, and other forms of persecution upon the secret arcanum of the wise. the drawing indicated that their attacks were ineffectual. poisonous insects were often used to symbolize the deadly power of the human tongue. insects of all kinds were also considered emblematic of the nature spirits and d mons, for both were believed to inhabit the atmosphere. medi val drawings showing magicians in the act of invoking spirits, often portray the mysterious powers of the other world, which the conjurer has exorcised, as appearing to him in composite part-insect forms. the early philosophers apparently held the opinion that the disease which swept through communities in the form of plagues were actually living creatures, but instead of considering a number of tiny germs they viewed

priate emblem of the nerve plexus and ganglia of the human body. some europeans consider it extremely bad luck to kill a spider--possibly because it is looked upon as an emissary of the evil one, whom no person desires to offend. there is a mystery concerning all poisonous creatures, especially insects. paracelsus taught that the spider was the medium for a powerful but evil force which the black magicians used in their nefarious undertakings. certain plants, minerals, and animals have been sacred among all the nations of the earth because of their peculiar sensitiveness to the astral fire--a mysterious agency in nature which the scientific world has contacted through its manifestations as electricity and magnetism. lodestone and radium in the mineral world and various parasitic growths in

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 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 effort,10 the which to the vulgar shall seem to be a miracle. origen saith that the magical art doth not contain anything subsisting, but although it should, yet that it must not be evil, or subject to contempt or scorn; and doth distinguish the natural magic from that which is diabol

olly to be charged upon its followers, who, abusing or not being capable of that high and mystical knowledge do immediately hearken unto the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly esteemed sorcerers. the fraternity of the rosie crusians thought it not fit to style themselves magicians, but rather philosophers. and they be not ignorant empiricks12 2 but learned and experienced physicians, whose remedies be not only lawful but divine. the brief introductory description (n.b. this is taken from several ms. codices, of which the four principal variations are here composed together in parallel columns as an example of the close agreement of the various texts of the lemeget

ch is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their companies of great troops. he giveth understanding of the singing of birds, and of the voices of other creatures, such as the barking of dogs. he breaketh the hidden treasures open that have been laid by the enchantments of magicians. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spirit in this order is paimon, a great king, and very obedient unto lucifer. he appeareth

ore four great and mighty kings, as if lie were a guide to conduct them along on their way. his office is to make men insensible or ignorant; as also in philosophy to make them knowing, and in all the liberal sciences. he can cause love or hatred, also he can teach thee to consecrate those things that belong to the dominion of amaymon his king. he can deliver familiars out of the custody of other magicians, and answereth truly and perfectly of things past, present, and to come. he can carry and re-carry men very speedily from one kingdom to another, at the will and pleasure of the exorcist. he ruleth over 66 legions of spirits, and he was of the order of potentates. his seal is this to be made and to be worn as aforesaid, etc (34) furfur- the thirty-fourth spirit is furfur. he is a great a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

who spent her liferesearching the actual origins of mankind, are more than appropriate: the appellation satan, in hebrew, and adversarybelongs by right to the first and cruelestadversary of all other gods jehovah, not in the serpent which spoke only words of sym-pathy and wisdom. under the evil insinuations of their demon thevetat, the atlantis race became a nation ofevil magiciansthe giants and magicians and all flesh died and every man.and author jack barranger also expresses the travesty of mans perplexity:we have been lead to believe that the entity that the old testament describes as a mass mur-derer and heinous leader is the god of the universe. we have been lead to think that theslaughter of human beings in the name of god is a divine act. and all through these passages is the refe

eoccult, of enochian magic, etc, recall how often the magical sigils resemble, or actuallyare, planetary and cosmic symbols. the full reason for this has long been concealed. themagic of the middle ages and the necromancy of the dark ages was for the same purposesas the technomancy of the modern age. the practitioners and their lackeys are all of one clanwith the self-same agenda. when we hear of magicians in their circles of protection sur-rounded by planetary sigils and calling out the barbarous names of archangels and familiars,we must realize that this has to do with very physical phenomena. let us look now beyondthe masque to see what lies at the origin of these specific occult sciences and why the profu-sion of occultism among the european aristocratic intelligentsia at this time. th

MICHAEL W FORD THE VAMPIRE GATE

ry spiritualism. the luciferian understands that devouring spiritual energy is a powerful aspect in magick, it is easily validated from a subjective experience, yet such power comes with a price. if you abuse it, no doubt will you find much loss and pain on the path you will in turn be devoured. vampirism is a predatory spiritual path yet it is not an absolute. luciferians as predators or vampyre magicians are able to hold lasting relationships we do not prey on each other we don t harm people or 13 act outside of the laws of our government. luciferians enjoy life we want more of it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i

MICHAEL WYNN THE SOUL TRAVELERS

e, was possessed by satan. this follows the avatar model, where multiple gods are related to a single god and vice-versa. after giving man magical knowledge that was forbidden by god, and mating with human women, the book of enoch describes the fallen angels, their offspring, and almost the whole of humanity (except for noah and his family) being destroyed by a flood whose cause was divine. black magicians, to this day, revere azazel and the rest as heroes for bringing the flame of magic and transformation to humanity. this story of god s enemy who, against the wishes of god, gives fire to mankind is also echoed in greek mythology. black magicians often equate azazel from the book of enoch, with lucifer and the greek god prometheus. the reason is that prometheus, against the wishes of zeus

ng and construction methods of the pyramids. they claim that these structure were more like machines that allowed the king to join with the gods after death; they were essentially stargates to the heavens, where one could be transformed into a god. instead of masses of men dragging large, perfectly cut stones from--michael wynn's "the soul travelers" 18 quarries miles away, the egyptians say that magicians effortlessly cut, and lifted the stones into place. the pyramid texts, the oldest known religious texts, state that the pyramids were built to 'throw open the doors of the firmament and to make a road' so that he [deceased king] might 'ascend into the company of the gods. the egyptians also claim the pyramids were built by magicians who used words of power to effortlessly levitate huge s

raft and poisons, which if worn now, in this time, as much round children's necks as usual, would enable them to combat many diseases which their tender years are subjected to, and to which, with fascinations, they often fall a victim. henry agrippa s three books of occult philosophy henry agrippa s three books of occult philosophy, written in 1533, is a well-known and respected text among modern magicians, and contains this typical-of-the-time pearl of wisdom regarding the natural healing properties of certain substances. who came up with these rules? and who enforces my command when the recipe is executed properly? because these are the questions that would occur first to a programmer; who, or what, is the "program" that enforces my will once the spell has executed properly? why does thi

out magic and the occult, they come away believing that magic is terribly inflexible; these rules, as arbitrary as they may be, are still "rules" but in truth, there are nearly countless ways of achieving the same goals in magic; unlike computer land, there are many efficient ways to send the same command to the magical program. the first indication of this fact lies in the many languages used by magicians all over the world to accomplish the same goals, or contact the same entities. as i stated in the name game, the same entities have gone by many names in different eras and locations. in a ritual intended to conjure a particular entity, the name of choice would be uttered aloud. but you would think that when the rules of magic were "etched" into the universe, that a single verbal languag

agical program. but rather, it appears that the magical program speaks all languages. even if you locked yourself in a room with a magic 8-ball, and created a whole new language based on its answers, rituals done in that language will still succeed. and if they didn't, it was probably because your brain doesn't have the deep ties( and imagery) to the words of your newly-created language. although magicians admit that some verbal and written languages have inherent power, in reality, any will do. those languages which magicians claim have occult virtues are many old or--michael wynn's "the soul travelers" 41 dead tongues. like hebrew, chaldian, etc. many good (moral and god-fearing) magicians suggest that although using unfamiliar languages in rituals will achieve the same result, it is una

MORALS AND DOGMA

the other hand, that initiation alone sufficed. we learn from plato, that it was also necessary for the soul to be purified from every stain: and that the purification necessary was such as gave virtue, truth, wisdom, strength, justice, and temperance. entrance to the temples was forbidden to all who had committed homicide, even if it were involuntary. so it is stated by both isocrates and theon. magicians and charlatans who made trickery a trade, and impostors pretending to be possessed by evil spirits, were excluded from the sanctuaries. every impious person and criminal was rejected; and lampridius states that before the celebration of the mysteries, public notice was given, that none need apply to enter but those against whom their consciences uttered no reproach, and who were certain

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

o represent the woman whose company he desired above all else. positive magic is worked from the first quarter until a full moon, and black magic from the last quarter until a new moon< the knights templar was a debased christian sect that practiced occult rituals. it's a good idea to work a protection ritual on a regular basis. the pentagram (five-pointed star) is a tool used by both witches and magicians to keep evil forces at bay. the pentagram represents man- the five points being his head, two arms, and two legs. in reading these words you will learn many ancient secrets of the occult. the old grimoires were hand-written books of magic spells, invocations, herbal recipes, incantations and other magical lore. when witches work their rituals, they work naked. a ritual to summon the magi

ONYX TABLET OF SET

ferent organizations and initiatory methodologies, true aspirants have attained the *highest of life* only through diligent, hard work. only through personal effort, personal destiny, and the hand of set does an adept ever become a priest or priestess. were there another way, the temple would be- instead of a fellowship of left-hand path elites- just another club, chock-full of cardcarrying couch-magicians. how do we know that xeper works, or that an aspirant really has become something he was not? look at yourself in the mirror. if you find this uncomfortable, so much the better. the truth of becoming is the manifest being. the "job" of becoming something you were not before is yours alone. truly others before you have blazed trails. some have even been iconoclastic in their self-delivery

r life. driven by desires awakened above, they seek out those things that are resonant with those desires. they dabble in occultism, play at alternative life-styles, and generally restructure the medial parts of themselves with the idea of "what if" most people remain at that level. they make up the coffee house crowd in every city, the people that go to cool movies, and otherwise the market that magicians make their money off of. however some of these folk are overtaken by desire, and begin to break out of the economic (and/or socially-constructed) cage holding them. they try their hand at starting a band, or at writing, or at starting a business, or at organizing a political or cultural group. they have success despite the odds against them. they discover that things are possible if they

s in life, one can only know of it by being it. no one can approach the experience fully prepared for all that will happen. i recall thinking soon after my own ordination "why didn't anyone tell me about this" but the funny thing is- they did. in looking back through dr. aquino's "black magic" essay in the crystal tablet, i found a most relevant passage "as black magic is merely a tool for use by magicians, so the temple of set as an institution is ultimately a vehicle for the identification and formalization of the priesthood of set, through whose soul flow the current of the aeon of set. each priest and priestess of set is a temple of set: a psyche so purified, educated, consecrated, and initiated that it has become a fit medium for the prince of darkness" there it is, the entire process

PATRON OF SORCERY

cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more generally, the practice of the "spell-book" of european tra

PRELUDE TO THE BLACK ARTS

cause black magic ain't for you! that's right, you gotta grab control and keep it! admittedly, there is a fine line between having the villagers chase you back to your castle with shovels and hoes and that of successfully avenging yourself for some foul indiscretion visited upon your person by some ingrate, namely mary jo smith. however, civilization being what it is, full of the fearful, we true magicians have to keep our cool and not do anything obvious to stir up the sheep, less they stampede. that's right, we let off just before their eyes roll up in their sockets, and they jump the fence, leaving puddles of sheep-shit to coat our insteps. therefore, we should, at least, outwardly appear as good citizens and all-around nice people. i know that it's a bother, but the sheep will be in he

pts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the finale, the very gates of hell open wide and a whole crew of frothing demons join the feeding frenzy and drag their accursed, unholy prey back into the darkness of hell where they belong. aftermath well, you see kinda how it works, no? this is why preachers always rail on against black magic and the magicians who practice it! they know what can happen. of course, after your fete of magick, there is nothing much left of that tormented twosome but a bit of hair and a few rags, so the newspapers report that they were kidnapped by some biker gang and never heard of again. however the locals all know that there wasn't any biker gang in town- no, none at all. hey, that wasn't too strong for you was

local new -age book shop? if you are going to do dark, you gotta be dark. now, you see why this control thing is so important. if you ever let go of the reins, even for an instant, there's no telling what would happen to you in the cusp of your magickal experience. i mean that people don't practice wheelin& dealin' black magic in hopes that pennies and lollipops will come raining out of the sky. magicians perform high ritual black magic for power, money, revenge or love. wars have been fought over these incentives with power at the top of the list. love or lust is transitory and comes in last. of course, i once did raise my wife from the dead, but i'll never do that again. i got her body up all right, but her essence had already fled. naturally, another loose cannon climbed in, and i got

to control you through fear and deceit in order to prevent you from acting on your own behalf in defense of your honor as they fear those with magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the titans w

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

er fs terafim, h5 that laban the aramean was reincarnated as balaam son of beor, for beor was laban fs son and balaam fs father. this whole family was [derived] from the one common source we have mentioned; they were all impurities from the soul of moses. this includes laban, beor, balaam, and [balaam fs] two sons yunus and yumbruce that are mentioned in the zohar.6 therefore, they were all great magicians and sorcerers, without equal anywhere in the world. if moses embodied the power to take divine insight and make it relevant, we may assume that magic is a perversion of this power. magic is the combining of disparate forces in nature that appear at first unconnected and unrelated and harnessing them to produce results. this is possible only if the one attempting to manipulate these power

this is the numerical value of the words for gred heifer h [parah adumah, plus the kolel. parah adumah: pei-reish-hei alef-dalet-mem-hei (80+ 200+ 5 (1+ 4+ 40+ 5= 335. 335+ 1= 336 .translated from sefer halikutim and likutei torah 619 parashat balak this parashah focuses on two principle characters, balak and balaam. i see fit to explain here the characters of balak and balaam, who were unrivaled magicians and sages. as our sages have said, in one respect balak was inferior to balaam, and in another balaam was inferior to balak. the zohar1 also speaks at length about balak and balaam, noting that [the former] is called gbalak the son of tzipor h because of his wisdom; he performed magic using a certain bird. tzipor in hebrew means gbird h; thus, gbalak the son of tzipor h means gbalak, who

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

practical alchemical maintained an alchemical laboratory circle with his re-connection with the feelings and memories were stirred he had once remarked that the "giants" zealand reflected upon who would continue helped to preserve over the past fifty mary renault, which i read on the tedious when regardie and i returned again. he died two years later. the novel regardie's work and legacy is that magicians to the modem day inquiring does that student approach and benefit and ritual without the aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn't matter virtue" is an essential attitude to be i know of two women who intuitively imagining the roles of the officers they had no duly installed hiero

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

ion, producing seeming aberrations of human passion and explaining, while in no wise morally justifying, the amorous peculiarities of anacreon or sappho. a skilful magnetizer should take all these subtle distinctions into account, and we shall provide in our ritual the rules for their recognition. there are two kinds of realization, the true and the fantastic. the first is the exclusive secret of magicians, the other belongs to enchanters and sorcerers. mythologies are fantastic realizations of religious dogma; superstitions are the sorcery of mistaken piety; but even mythologies and superstitions are more efficacious on human will than a purely speculative philosophy apart from any practice. hence st. paul opposes the conquests of the folly of the cross to the inertness of human wisdom. r

he oracle speak. the chance dealing of the laminae produced invariably a fresh kabalistic meaning, exactly true in its combinations, which alone were fortuitous; and, seeing that the faith of the ancients attributed nothing to chance, they read the answers of providence in the oracles of the tarot, which were called theraph or theraphim by the hebrews, as the erudite kabalist gaffarel, one of the magicians employed by cardinal richelieu, was the first to perceive. as to the court-cards, a final couplet will suffice to explain them: king, queen, knight, esquire. the married pair, the youth, the child, the race; thy path by these to unity retrace. at the end of the ritual we shall provide further details, together with full documents, concerning the marvellous book of the tarot, of all books

oodness or demoniac pride, but it is the annihilation of earthly joys and the pleasures of mortal life. why study it? ask the luxurious. in all simplicity, to know it, and possibly after to learn mistrust of stupid unbelief or puerile credulity. men of pleasure, and half of these i count for so many women, is not gratified curiosity highly pleasurable? read therefore without fear, you will not be magicians against your will. readiness for absolute renunciation is, moreover, necessary only in order to establish universal currents and transform the face of the world; there are relative magical operations, limited to a certain circle, which do not need such heroic virtues. we can act upon passions by passions, determine sympathies or antipathies, hurt even and heal, without possessing the omn

h this power are even distinguished by certain exterior signs. in order to guard against it, experts affirm that horns must be carried on the person, and the common people, who take everything literally, hasten to adorn themselves with small horns, not dreaming of the sense of the allegory. these attributes of jupiter ammon, bacchus and moses are a symbol of moral power or enthusiasm, so that the magicians mean to say that, in order to withstand the jettatura, the fatal current of instincts must be governed by great intrepidity, great enthusiasm, or a great thought. in like manner, almost all popular superstitions are vulgar interpretations of some grand maxim or marvellous secret of occult wisdom. did not pythagoras, in his admirable symbols, bequeath a perfect philosophy to sages but a n

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

hinking of it. it is important for the magus to be acquainted with the secrets of science, but he may know them by intuition, and without formal learning. solitaries living in the habitual contemplation of nature, frequently divine her harmonies and are more instructed in their simple good sense than doctors, whose natural discernment is falsified by the sophistries of the schools. true practical magicians are found almost invariably in the country, and are frequently uninstructed persons and simple shepherds. furthermore, certain physical organizations are better adapted than others for the revelations of the occult world. there are sensitive and sympathetic natures, with whom intuition in the astral light is, so to speak, inborn; certain afflictions and certain complaints react upon the

idle speech or a doubt, falsifies and paralyses the whole process, turning back upon the operator all the forces thus expended in vain. we must therefore abstain absolutely from magical ceremonies or scrupulously and exactly fulfil them all. the pentagram, engraved in luminous lines upon glass by the electrical machine, exercises also a great influence upon spirits and terrifies phantoms. the old magicians traced the sign of the pentagram upon their doorsteps, to prevent evil spirits from entering and good spirits from departing. this constraint followed from the direction of the points of the star. two points on the outer side drove away the evil; two points on the inner side imprisoned them; one only on the inner side held good spirits captive. all these magical theories, based upon the

llurements: we must overcome her in order to enjoy. such is the significance of the homeric fable, for the poems of homer, those true sacred books of ancient hellas, contain all the mysteries of high eastern initiation. the natural medium is therefore the ever active and ever seducing serpent of idle wills, which we must withstand by continual subjugation. amorous, gluttonous, passionate, or idle magicians are impossible monstrosities. the magus thinks the medium and mediator 39 and wills; he loves nothing with desire; he rejects nothing in passion. the latter word signifies a passive state, and the magus is invariably active, invariably victorious. the attainment of this realization is the crux of the transcendent sciences: so when the magus accomplishes his own creation, the great work i

the perfumes should be diagridrium, scammony, alum, sulphur and assafoetida; the ring should be adorned with an onyx; the garlands should be of ash, cypress and hellebore; on the onyx of the ring, during the hours of saturn, the double head of janus should be engraved with the consecrated awl. such are the antique magnificences of the secret cultus of the magi. with similar appointments the great magicians of the middle ages proceeded to the daily consecration of talismans corresponding to the seven genii. we have defined a pantacle as a synthetic character resuming the entire magical doctrine in one of its special conceptions. it is therefore the full expression of a completed thought and will: it is the signature of a spirit. the ceremonial consecration of this sign attaches to it still

ah, isaiah, and of all the other great prophets who have been, each in his turn, the kings of the kabalah and the grand rabbins of science. the pantacle, being a complete and perfect synthesis expressed by a single sign, serves to focus all intellectual force into a glance, a recollection, a touch. it is, so to speak, a starting-point for the efficient projection of will. nigro-mancers and goetic magicians traced their infernal pantacles on the skin of the victims they immolated. the sacrificial ceremonies, the manner of skinning the kid, then of salting, drying and bleaching the skin, are given in a number of clavicles and grimoires. some hebrew kabalists fell into similar follies, forgetting the anathemas pronounced in the bible against those who sacrifice on high places or in the cavern

ROBERT KIRK WALKER BETWEEN WORLDS

ared to hear so many pious phrases [which are] wanting the [proper] understanding and affection, which is the life of all [prayers. especially since he was prompt enough to adduce scriptural words to our saviour himself [as] in matthew 4:3. as [the spells] are spoken by rote [that is, learned by heart, so several of them were set down in rhythm [rhyme. it was customary also with ancient practiced magicians, for solemnity's sake, and to strike a greater reverence in the receivers of benefit by them, to exchange the names of ordinary things with those of creatures that had some like-operation to that which they designed to bestow. thus [they were] naming a sacred peculiar style of their own, which did not alter the nature of anything they spoke of to any that could discern and distinguish [a

RUBY TABLET OF SET

opposite brought suggestions of "stasis" as that opposite from dr. aquino and magus flowers. magus flowers' discussion stated "in greek there is a perfect set of opposites for this: dynamis (which is also a normal word used for magical power) and stasis" he proposed that xeper and dynamis were equivalent, and that stasis is their opposite. despite the discussions by these two revered philosopher magicians, the grand master still insists that xeper is a directional dynamis, in a positive direction, and that its opposite is also a directional change, but in a negative direction. we therefore accept the unintended offer of dynamis and stasis as undirectional opposites, and place xeper and its opposite lower than these in the hierarchy. opposition 1a2a1 consciousness- unconsciousness o 1 o f

ckgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in symbolism affects not only written communication, but also ritual activity. each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each conclave, and at each activity like the order of shuti workshop. language of the unconscious?(2) the first question asked by the grand master was "what is symbolism" the first answer received was "a language of the unconscious" parts of the workshop's discussion might seem to support

ical reasons why the satanist could not perform such sacrifices. the purest form of carnal existence reposes in the bodies of animals and children who have not grown old enough to deny themselves their natural desires. they can perceive things that the average adult human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world.10 michael aquino also goes to great pains to demonstrate why human and animal sacrifices are quite antithetical to the life-affirming nature of the setian philosophy. 11 with that, hopefully having allayed possible suspicions on the part of the reader that ritual murder is endorsed by adherents to satanic philosophy, i will proceed to a discussion of the core principles und

reason that the source of man's freedom, self-awareness, and separateness has been slandered, painted red, and given horns and a pointed tail.34 however, there are those who stand aloof from the many, and rather than slandering this gift of freedom and self-consciousness, seek to strengthen it and come to know the source of their being. and it is those of the latter camp who are setians and black magicians in the truest, fullest sense of these terms. monotheism "neo-polytheism" and psyche-centric consciousness: whereas god is generally conceived of as the creator of man, the satanist/setian holds that the concept of god as the absolute standard whereby all things are judged is the creation of man. god is seen as the source of quasi-absolute, pseudo-objective validation and valuation for th

government and administration by established law and principles of justice. this led to the downfall of aleister crowley's order of the silver star, as the entire organization was bound so tightly to his own authoritarian personality that it could not survive. he had made no adequate provision for the selection of successors, and most of the order's prominent members were more personal fans than magicians. the same applies to another order over which he assumed control, the german ordo templi orientis or order of oriental templars. at the present there are numerous offshoots of the parent organization, each claiming sole authenticity. political examples also abound, such as the fragmentation of the empires of alexander and charlemagne and the rapidly-shifting regimes of latin america (5)

SABBATIC KABALA OF THE CROOKED PATH

a most, or rather moist delicate mys tery is expressed through the sexual daemon, lilitu. there are also spells included for the working of her influence (p. 320-323) connected to the rosary and through this the oracular state achieved by recitation or japa. this rosary consists of 22 beads for incubi, 22 for succubi, 44 for her. this is very dangerous undertakings and should only be performed by magicians with firm contacts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your fl

SATANGEL

ded knee he first adored them, then extracting them in the name of his devils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone told me that the etymology

d rites detailed within them. however, it is far more my usual practice to create my own unique formulae of sorcery. these draw heavily on the traditional grimoire, but are also entirely modern and unique to myself. these personal rituals and procedure combine what i believe to be the most powerful elements from almost every school i have had contact with. like all the most successful witches and magicians that have gone before me, i have developed my own system. i have no name for what i do other than witchcraft, which might cause some confusion with the more modern pagan religion, but is otherwise a fair description that will be understood anywhere in the world. indeed, the belief that the average rural cunning men and witches of old were unable to read or write is now considered to be l

their origins. indeed, before conversion a huge portion of pagan gods could easily have been described as devils anyway- however benevolent they were to those who appeased them. it matters not if the spirits employed be in truth forces beyond the nature and rule of either god or science, or flights of imagination and the product of the deeper strata of subconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels

hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern chemistry is progressive, and

nts and titans, whilst younger conquering religions build new temples. these in turn became subjugated to monothiesm, and their nature is reinterpreted yet again. in our modern day we no longer like to speak of god or the devil, and perhaps even feel a slight embarrassment at the superstitions of our forebears. instead we are more comfortable to reduce such ideas to psychological concepts. modern magicians and witches, even those who consider belief to be a 1 alchemy being translated to mean the black science, and having its origins in egypt. no moral implications are intended by the word; indeed it was several thousand years before anyone saw the need to invent a white magick to balance the black. working tool rather than an end in itself, find no less difficulty than our cowan (uninitiat

SATANIC BIBLE

ps say that if you curse a person, it will return to you three-fold, come home to roost, or in some way boomerang back to the sender. this is yet another indication of the guilt-ridden philosophy which is held by these neo-pagan, pseudo-christian groups. white witches want to delve into witchcraft, but cannot divorce themselves from the stigma attached to it. therefore, they call themselves white magicians, and base seventy-five per cent of their philosophy on the trite and hackneyed tenets of christianity. anyone who pretends to be interested in magic or the occult for reasons other that gaining personal power is the worst kind of hypocrite. the satanist respects christianity for, at least, being consistent in its guiltridden philosophy, but can only feel contempt for the people who attem

ho are in fear of the very forces they conjure. supposedly, demons are malevolent spirits with attributes conductive to the deterioration of the people or events that they touch upon. the greek word demon meant a guardian spirit or source of inspiration, and to be sure, later theologians invented legion upon legion of these harbingers of inspiration- all wicked. an indication of the cowardice of "magicians" of the right-hand path is the practice of calling upon a particular demon (who would supposedly be a minion of the devil) to do his bidding. the assumption is that the demon, being only a flunky of the devil, is easier to control. occult lore states that only the most formidably "protected" or insanely foolhardy sorcerer would try to call forth the devil himself. the satanist does not f

crifices. man, the animal, is the godhead to the satanist. the purest form of carnal existence reposes in the bodies of animals and human children who have not grown old enough to deny themselves their natural desires. they can perceive things that the average adult human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. the satanist is aware of the universal custom of the treader of the path of agarthi; the killing of the god. inasmuch as gods are always created in man's own image- and the average man hates what he sees in himself- the inevitable must occur: the sacrifice of the god who represents himself. the satanist does not hate himself, nor the gods he might choose, and has no desire

with good dirty fun, and certainly provided a colorful and harmless form of psychodrama for many of the leading lights of the period. an interesting sideline of sir francis, which lends a clue to the climate of the hell-fire club, was a group called the dilettanti club, of which he was the founder. it was the 19th century that brought a whitewashing to satanism, in the feeble attempts of "white" magicians trying to perform "black" magic. this was a very paradoxical period for satanism, with writers such as baudelaire and huysmans who, despite their apparent obsession with evil, seemed nice enough fellows. the devil developed his luciferian personality for the public to see, and gradually evolved into a sort of drawing-room gentleman. this was the era of "experts" on the black arts, such a

se more than one white candle; but as many black candles as are required to illuminate the ritual chamber may be used. at least one black candle is placed to the left of the altar, representing the powers of darkness and the left-hand path. other black candles are placed where needed for illumination. one white candle is placed to the right of the altar, representing the hypocrisy of white light "magicians" and the followers of the right-hand path. no other light source is to be used. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destruction of enemies. parchments upon which curses are written are burned in the flame of

SATANIC RITUALS

r lives to the protection of our templeyet with it we submitted our pledge to the king that our power would be his to wield. priest: l'autorit de philippe tait celle d'un profane. il tenta d'ignorer la force sup rieure, le pouvoir des magiciens qui ont en ce jour convoqu notre haute cour. philip only had the authority of a profane ruler, and he tried to ignore the superior force, the power of the magicians who today have called forth this high court [philip whispers something to the pope] pope: philippe tait leur roi, il tait leur chef. mais aussi leur guide, leur guide spirituel. les templiers furent arrogants, ils se pr tendirent sup rieurs toute loi il fallait les craser, il fallait qu'ils apprennent la le on de i'humilit dans les cachots de leur roi. philip was their king, he was their

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

classic of perfect emptiness. this book extended the spiritual roots of daoism and attempted to bridge the gap between daoism and confucianism. the taiping jing (also spelled tai-p ing ching, or classic of the great peace, deals with immortality. it provides specific instructions on how to reach eternal life. the huainanzi (also spelled huai-nan-tzu) is a collection of essays by trained spiritual magicians, or fang-shih. the yijing (also spelled i-ching) is a book of hexagrams used to tell of future events. though it was written before daoism was established, the yijing is employed in various daoist rituals. while these early texts form the core of daoism, there are thousands of other texts that make up the sacred writings of both the philosophical and religious branches of daoism. the ent

a series of plagues on egypt over the course of a year. the water in the nile turned to blood, killing the fish; frogs were driven from the river and invaded homes; gnats and flies blanketed the land; skin infections broke out on both people and their livestock; hail and storms destroyed crops; the wind carried in swarms of locusts; and the sun was blotted out for three days. the pharaoh and his magicians were not able to stop these plagues, which ended with the death of all firstborn sons of the egyptians( the jewish feast of passover honors this event, when god passed over the homes of the israelites and the plagues of egypt and other miracles in claiming that a miracle has taken place, one suggests that god has chosen to involve himself in the affairs of humans. belief in miracles requ

ot to return to herod, so they traveled home by another route. herod ordered the murder of all boys in and around bethlehem ages two and under in an effort to ensure that the child destined to be the messiah did not live to assume his role. the phrase three wise men may be a mistranslation. many biblical scholars use the word magi, which comes from the greek word for magic. the magi may have been magicians in the sense that they practiced astrology, which is the study of celestial bodies in the belief that they have an influence on the lives of humans. some historians suggest that the magi were zoroastrian astrologer-priests. in western custom they have been identified by the names of caspar, melchior, and balthasar, but they are known by other names in other traditions. the belief that th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e superstitions of childhood ascribe to the darker agencies, glyndon said "and yet you have confessed that your life, separated from that of others, is one that man should dread to share. is there, then, a connection between magic and religion "magic" and what is magic! when the traveller beholds in persia the ruins of palaces and temples, the ignorant inhabitants inform him they were the work of magicians. what is beyond their own power, the vulgar cannot comprehend to be lawfully in the power of others. but if by magic you mean a perpetual research amongst all that is more latent and obscure in nature, i answer, i profess that magic, and that he who does so comes but nearer to the fountain of all belief. knowest thou not that magic was taught in the schools of old? but how, and by whom?

les away the traces of a foe, invisible to the gross sense of the civilised animal, so the barrier itself between him and the creatures of the airy world is less thickened and obscured. do you listen "with my soul "but first, to penetrate this barrier, the soul with which you listen must be sharpened by intense enthusiasm, purified from all earthlier desires. not without reason have the so-styled magicians, in all lands and times, insisted on chastity and abstemious reverie as the communicants of inspiration. when thus prepared, science can be brought to aid it; the sight itself may be rendered more subtle, the nerves more acute, the spirit more alive and outward, and the element itself the air, the space may be made, by certain secrets of the higher chemistry, more palpable and clear. and

SIR WALLIS BUDGE EGYPTIAN MAGIC

nd the power to control and direct the movements of such venomous reptiles was one of the things of which the egyptian was most proud, and in which he was most skilful, already in the time when the pyramids were being built. but this was by no means the only proof which moses gives that he was versed in the magic of the egyptians, for, like the sage aba-aner and king nectanebus, and all the other magicians of egypt from time immemorial, he and aaron possessed a wonderful rod 3 by means of which they worked their wonders. at the word of moses aaron lifted up his rod and smote the waters and they became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it b

ong the greeks regarded that country not only as the home of knowledge and the source of civilization and of the arts, but also as the fountain head of what has been called "white magic" and the "black art" in some respects they exaggerated the powers of the, egyptians, but frequently when the classical writers were well informed they only ascribed to them the magical knowledge which the egyptian magicians themselves claimed to possess. a striking instance of this is given in the second book of the metamorphoses of apuleius where, it will be remembered, the following is narrated. the student telephron arrived one day at larissa, and as he was wandering about in an almost penniless condition he saw an old man standing on a large block of stone issuing a proclamation to the effect that any o

cribing upon their amulets and upon the so-called magical papyri. the last class of documents undoubtedly contains a very large proportion of the magical ideas, beliefs, formula, etc, which were current in egypt from the time of the ptolemies to the end of the roman period, but from about b.c. 150 to a.d. 200 the papyri exhibit traces of the influence of greek, hebrew, and syrian philosophers and magicians, and from a passage like the following 1 we may get a proof of this-"i call thee, the headless one, that didst create earth and heaven, that didst create night and day, thee the creator of light and darkness. thou art osoronnophris, whom no man hath seen at any time; thou art iabas, thou art iapos, thou hast distinguished the just and the unjust, thou didst make female and male, thou did

which was the first month of the egyptian year, and began, according to the gregorian calendar, on august 29th, we find that the days are marked as follows- p. 226 now the sign means "lucky" and means "unlucky; thus at a glance it could be seen which third of the day is lucky or unlucky, and the man who consulted the calendar would, of course, act accordingly. it must be noted that the priests or magicians who drew up the calendar had good reasons for their classification of the days, as we may see from the following example. the 19th day of thoth is, in the above list, marked wholly lucky, i.e, each third of it is lucky, and the papyrus sallier iv. 1 also marks it wholly lucky, and adds the reason-"it is a day of festival in heaven and upon earth in the presence of ra. it is the day when

SORCERIES OF ZOS

umes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali's birth in 1904- the year i

is a development of the primal (african) concept of the fetish, and it is instructive to compare spare's theory of 'visualized sensation' with dali's definition of painting as 'hand don colour photography of concret irrationality. sensation is essentially irrational, and its delineation in graphic form('hand done colour photography) i sidentical with spare's method of 'visualized sensation. these magicians utilized human embodiments of power (shakti) which appearedusually- in feminine form. each book that crowley produced had its corresponding shakti. the rites of eleusis (1910) were powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great

SYMBOLISM

ckgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in symbolism affects not only written communication, but also ritual activity. each pylon seems to develop its own pattern of symbolism, and inter-pylon rituals can at times be very difficult. fitting many diverse magicians with their diverse backgrounds into one meaningful ceremony can be a challenge, a challenge faced at each conclave, and at each activity like the order of shuti workshop. 1567 language of the unconscious? fn 1 the first question asked by the grand master was "what is symbolism" the first answer received was "a language of the unconscious" parts of the workshop's discussion might seem to

TECHNICIANS GUIDE TO THE LEFT HAND PATH

and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (osk, the temple of set has a heb-sed festival at the oasis of las vegas. end quote. a few comments- the probable initial manifestation of xeper was during the first intermediate perio

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

ere revealing, to say the least. all in all you will view in codex magica over 1,000 photos and illustrations documenting illuminists, satanists, and other elitists practicing magic. even if the skeptics and naysayers were able to explain away a few of these proofs, the remainder would be sufficient aplenty to prove the thesis of this book. that, indeed, a massive conspiratorial network of occult magicians exists today and has existed throughout human history. from the perspective of the occult researcher and investigator, the key to understanding the precarious world we live in is the recognition that a consistent pattern exists. a criminal is often convicted by an overwhelming preponderance of circumstantial evidence, even when no direct evidence like a smoking gun is produced. but in ou

immense "wonder and magnitude" she suggests, too, that the one the elite worship may properly be referred to as the "absolute" alder also remarks that the entity she recognizes as the divine "one" is made up of "forces" and he has dominion over certain again unnamed greater or lesser entities.16 of course, a rose by any other name is still a rose. and no matter how reluctant or tentative are the magicians of the illuminati to come right out and identify the one whom they serve, we who have long studied these maladjusted rulers and their psychophants need not dodge the issue. without question, a great many of the illuminati know without a doubt whom they serve: satan, also called lucifer, the devil, the adversary. their secret hand signs and grips, their symbols and their logos, indisputab

y. the androgyne, a combination creature of male and female, symbolizes the hermaphrodite principle of the two-faced entity or two-headed eagle. in the jewish cabala, this strange creation of the feminine and masculine principle is known as "adam kadmon" both adam and eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the invisible spirit world. hislop (the two babylons) called him "the source and fountain of all the pagan gods" is the masonic doubleheaded eagle symbolic of his predecessor, janus? thirteen the riddle of the gr

vel officer of the occult group, order of the golden dawn, crowley used for one of his emblems the eye of horus in the pyramid of fire, radiated by the sun's rays. it was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle. take the word abracadabra that is repeatedly used in kids tv cartoons and programs by supposedly mythical creatures like wizards and witches and fairies. actually, this word is of ancient origins. in a poem on occult medicine written by a pagan doctor in ancient rome about 250 ad, to ward off fevers and sickness, the physician recommended the word abra

upward toward the heavens. possibly this was a fulfillment of scripture. in isaiah 14, lucifer vainly boasts that his kingdom will ascend to the stars and that he will be like the most high. but lucifer's true destiny is the pit of hell! 584 codex magica the occult magic of the czar is also back! or did it ever leave? in the european (may 5-m, 1995, p. 4) was found this story reporting on "black magicians" among the highest ranks of russian military and political circles. among the magic techniques common in the kremlin: mantras, meditation, astrology and horoscopes, mind powers, telekinesis, spinning saucers, coded messages, remote viewing, tarot cards, and energy fields. blood red- red stars, clenched fists 5 85 actress holds up an iron of vladimir lenin during russian occult stage prod

THE BOOK OF PLEASURE

be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

asting. then it is up to him to interpret what is being communicated through these various senses, or what the loved ones on the other side are trying to communicate. detractors such as james randi, a.k.a. amazing randi (of the james randi educational foundation in fort lauderdale, florida, say that edward does nothing more than do cold readings using the same technique that has been long used by magicians to entertain and mediums. the technique involves posing a series of questions and suggestions, each shaped by the subject s previous response. for example, a generic statement might be uttered, such as, i sense a father-figure here, and when that gets a response, adding something like, i m getting that his death resulted from a problem in his chest (which randi says can be anything from

ts of that era is to be believed, he was one of the most amazing spirit mediums who ever lived. although home was accused many times of fraudulent mediumism, in 1907 the respected psychical researcher hereward carrington stressed in his book the physical phenomenon of spiritualism (1907) that in spite of such persistent accusations, daniel dunglas home was never exposed as a fraud. such prominent magicians as harry houdini (1874 1926) and john mulholland, well known for their efforts to expose mediums as charlatans, claimed that they could duplicate home s phenomena, but they never actually did so. houdini even announced that he could duplicate the famous home feat of levitating in and out of the third- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e

at she did these things to those who would test her to see how far she might go in taunting them or because she was basically a lazy person, to see if she could fool them with a few tricks so that she might be spared the effort of going into trance. when she found that she could not deceive the knowledgeable investigators from the various research committees most of whom were accomplished amateur magicians palladino would settle down to producing some of the most remarkable psychic phenomena ever recorded and witnessed by an investigating body of skeptics. m delving deeper carrington, hereward. eusapia palladino and her phenomena. new york: b. w. dodge, 1909. dingwall, e. j. very peculiar people. london: rider& co, 1950. tabori, paul. pioneers of the unseen. new york: taplinger, 1973. leon

astronomy, mathematics, and geometry from the powerful egyptian magi. before he established his own school of philosophy in southern italy, pythagoras spent 22 years in the temples of egypt as an initiate in the ancient mysteries. a particularly interesting aspect of the egyptian mystery schools is that for centuries the pharaohs themselves were the pupils and instruments of the hierophants, the magicians, who presided over the temples and cults of isis and osiris. each pharaoh received his initiation name from the temple, and the priests were honored with the roles of counselors and advisors to the throne. some have even referred to the rule of ancient egypt as government of the initiates. although the ancient egyptians never appeared to produce a philosophical system in the manner of th

ed an entire wing of his castle into a series of extensive alchemical laboratories. alchemists and sorcerers from all over europe flocked to tiffauges. some came to freeload on the feasts and to fleece the young nobleman out of a few bags of gold. others came to seek final answers and resolution to the persistent, haunting quest of the alchemist. although de rais himself joined the alchemists and magicians in work sessions that went nearly around the clock, all of their experiments counted for naught. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 298 mystery religions and cults it was the italian alchemist/sorcerer antonio francisco prelati, a former priest, who told him that a mortal cannot hope to achieve the transmutation of base metals into g

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

es spread, highly individualized personal rituals grew out of the methods by which these heroes had been able to ward off evil or the deadly attack of predators or human enemies. these personal rituals became the beginning of what is called superstition and evolved over time into systems of magic and religious practices. as the belief in magic and superstition grew stronger, witches, wizards, and magicians were increasingly regarded with awe and great respect. everyone, rich and poor alike, sought their counsel and advice, for it was believed that the magicians were in direct communication with the spirit world and were able to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of the tribe or

cat is not feared as it was in earlier times, and it is now the most popular pet among people in the united states, australia, and france. however, many superstitious people still regard a cat as an unlucky omen and believe that not only the black cat, but all cats, have nine lives. days of the week the belief in lucky and unlucky days is very old and appears to have been originally taught by the magicians of ancient chaldea. the natives of madagascar have since the earliest times believed in lucky and unlucky days of birth, and in previous times if a child was born on what they considered the unlucky day, it would be killed. the ancient greeks believed that the 13th day was unlucky for sowing, but favorable for planting. many early peoples harbored the superstitious belief that it was bes

ere burned up. the corpses of the fallen were mutilated by the terrible heat so that they looked other than human. many old traditions speak of a war between the forces of light and darkness that raged in humankind s prehistory. perhaps there were rival extraterrestrial forces that fought for dominance over prehistoric earth. according to some traditions, the sons of light vanquished certain dark magicians who sought to enslave developing humankind. whatever may have caused such a violent conflict, physical evidence exists on earth indicating that someone was exercising power of formidable energy. there are accounts of sand melted into glass in certain desert areas, of hill forts with vitrified portions of stone walls, of the remains of ancient cities that had been destroyed by what appear

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in the new world order.[online] http//www. jeremiahproject.com/prophecy/nworder04.html. new world order: the bilderbergs [online] http//conspiracies. about.com/newsissues/conspiracies/cs/thebilderbergs. vankin, jonathan, and john whalen. the 60 greatest conspiracies of all time. new york: barnes& noble, 1996. bilderbergers plan for a new world order teenth century to signify those alchemists and magicians who appeared to possess the glight h of spiritual illumination from a higher source. the term may have originated in the gnostic dualism of the forces of light and darkness, and many individuals who claimed to be illuminati, those enlightened by a higher wisdom, joined the rosicrucians and took refuge in france to escape the fires of the spanish inquisition. the secret society known as t

ians were rumored to have accomplished the transmutation of metals, the means of prolonging life, the knowledge to see and to hear what was occurring in distant places, and the ability to detect secret and hidden objects. such announcements were met with great excitement. it was a time of reformation and enlightenment, and all of europe was looking forward to the new world that the alchemists and magicians promised was about to emerge from the ashes of the old. and leading such a movement of a new appreciation of the arts and sciences and humankind fs true place in the universe was the illumined father and brother christian rosencreutz (1378.1484, a brilliant magus, who at the age of 16 had already gained secret wisdom teachings from the sages of arabia and the holy land. when rosencreutz

ng the ggreat h secret science, i.e. knowledge. so it is that by the time of the historic period, the great civilizations of egypt, babylonia, and persia had fully developed magical systems with entire hierarchies of sorcerers, priests, seers, and magi. greece and rome supported both a state religion of gods and goddesses and a loosely structured priestcraft as well as a healthy respect for those magicians who could prove their worth as dependable soothsayers. in addition, the mystery schools in greece and rome were popular with aristocrat and commoner alike and kept alive the mystical impulse in both cultures. many researchers have drawn comparisons between certain of the mystery school traditions and the great festivals, the sabbats of the witches as they gathered in the forests of europ

eenth centuries. warrior knights, nobles, and clerics returned from their encounters with the muslim armies with a great appreciation of their science and their sophisticated levels of magic. other crusaders remained after battles had been won or lost to explore the arts of the eastern sorcerers and to learn for the first time of the alchemical works of the magi of old persia and the scholars and magicians of the byzantine empire. many christian adventurers returned with the secrets of what they called gconstantinople magic h and began to experiment with the ancient teachings in hidden laboratories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of

clergy to practice magic and commanding them to teach their parishioners that the teachings of christ were all that was necessary to achieve peace on earth and salvation in heaven, it had taken little real action against those learned men practicing magic or the common folk practicing witchcraft other than an occasional excommunication or expulsion from the congregation. organized persecution of magicians or witches was practically unknown. in 906, abbot regino of prum recognized that earlier canon laws had done little to eradicate the practices of magic and wizardry, so he issued his canon episcopi to condemn as heretical any belief in witchcraft or the power of sorcerers. if anyone believed in such alleged powers, satan was deceiving them, declared abbot regino. in 1000, deacon burchard

THE KEY TO THE MYSTERIES

he existing worships and making a single system combining all their merits. there is no single feature in christianity which has not been taken bodily from the worship of isis, or of mithras, or of bacchus, or of adonis, or of osiris. in modern times again we find frater iehi aour trying to handle buddhism. others again have attempted to use freemasonry. there have been even exceptionally foolish magicians who have tried to use a sword long since rusted. wagner illustrates this point very clearly in "siegfried" the great sword nothung has been broken, and it is the viii only weapon that can destroy the gods. the dwarf mime tries uselessly to mend it. when siegfried comes he makes no such error. he melts its fragments and forges a new sword. in spite of the intense labour which this costs

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand a

THE MAGICIAN S KABBALAH

festation that is ultimately illusion. in the psyche, this relates to the archetypes that are "hard-wired" into our brain so that we perceive the universe as we do. the transcending of this biological programming is part of the "crossing of the abyss, in a sense. note that there is a scientific and philosophical argument which parallels the magical argument of whether such a feat is possible. the magicians argue whether it is possible to cross the abyss whilst alive (it is difficult to know where the disproof of this argument could be, whilst the scientific philosophers argue whether it is possible for a system to escape itself. another of the concepts associated with binah is faith. the idea of faith is often taken to be merely a "strong belief, but true faith is more than that. as define

his stage has broken his illusionary attachment to apparent cause and effect, and has become the hub of the wheel (a foreshadowing of the perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the universe. chesed is the source of magical syncronicity, and is thus an important sephirah for magicians working ritual or otherwise. it provides a means of magic more mystical than practical, the latter being the province of the adeptus major in geburah. the numerical value of chesed is "4, which is the number of manifestation, and the number of the four dimensions of space and time. thus chesed is the source of time, and the expansion of the universe in time. chesed is the first of the ma

generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into mani

have available to you. the religious systems of ancient egypt and medieval christianity provide useful sources, as do the ancient mexican religions of the toltecs and mayans. what does the heart symbolise? chapter seven 1. make a study of the relationship between religion and love. the raptures of christian mystics, the experiences and stories told by the sufi schools, and the devotional work of magicians such as aleister crowley will provide numerous examples of how love can be seen as both a result and a method of mystical experience. 2. take a number of actions and observe which emotion, or complex of emotions, is driving the action. what is the relationship between emotion, thought and deed, and how does kabbalah model this? 3. observe your own devotional activities and bring them int

THE MIDDLE PILLAR

death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie moved with his family to washngton, d.c. in 1921 when he was thirteen years old. at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, which he called h s second home. it was through his con

rging talismans and healing (healing oneself or healing others. he firmly advocated that the middle pillar exercise was an excellent and multifaceted tool that could be easily accessed and employed by any and all for the purpose of self-development and self-healing. regardie must be credited for the popularity that the middle pillar exercise and its numerous variants have enjoyed among ceremonial magicians, mystics, and new agers for the past several decades. regardie also brought the disciplines of analytical psychology and magic together as a holistic mechanism for human development. as an author, regardie's style of writing was refreshing, inspiring, comprehensible, and non-elitist. now, nearly sixty years since the middle pillar was first published, it remains a fine introduction to th

h, and malkus in place of malkuth) are due to a variation in dialect-askenazic hebrew versus sephardic hebrew. his early works, including the middle pillar, featured the askenazic dialect which was a form of hebrew pronunciation used in central europe.12 later, he adopted the more common sephardic (mediterranean) dialect which was used by many qabalistic authors, translators, and most golden dawn magicians. the sephardic pronunciation is used almost exclusively by western magicians today. with this in mind, we have changed the spelling of the introduction to the third edition xxiii words mentioned above in tlus edition of the middle pillar to reflect the modem usage that most readers are familiar with. part two contains our own work titled the balance between mind and magic. this comprises

d in the tree of life, 241-242 "those who employ such methods [of black magic] should be severely shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition that is the cornerstone of modem western magic and spiritual growth. for more information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magi

ousness. during the period of attention to the middle pillar, dreams far more readily cross the threshold of consciousness, and as time proceeds, they seem very definitely to pertain to less superficial aspects of the psyche, to the regions which normally are very difficult to contact-the creative and archetypal worlds of the animus, the almost exclusive concern in the past of poets, mystics, and magicians. the fourth routine exercise, the vibratory formula, is fundamentally an extension of the middle pillar visualization. its technique proceeds in a way similar to the earlier exercise. but here we confront a rationale of a different order. the theory here is that by awakening a power or level of consciousness within man's own sphere it is possible to contact the corresponding force in the

THE MOTHMAN PROPHECIES

honesty, reliability, the accuracy of their predictions, and their well-meant intentions. then they leave us sitting on a hilltop waiting for the world to blow up. when the world was sparsely populated and the signals from the superspectrum were not smothered in so much static from the lower spectrum, men learned to place great faith in these entities and their prophecies. priests, scholars, and magicians achieved a marvelous understanding of the cosmos and the cosmic forces through astrology, alchemy, and the magical manipulation of matter. but as man followed the angelic dictate "multiply and replenish the earth" our planet began to suffer from psychic pollution. the record on that great phonograph in the sky cracked and stuck in a single groove. single groove. single groove. single. ii

here are thousands of silent ones. some later manage to recall fragments of what happened and then their mind plays tricks and colors what they can remember with false details. confabulations. the terror they felt becomes linked with awesome monsters and apparitions. the operating room becomes a chamber on a spacecraft. like all the other things discussed here, this is not a new phenomenon. black magicians, witch doctors, arid shamans of other ages evolved explanations as fanciful as those of modern ufo buffs. they thought spirits kidnapped humans and somehow dismantled their bodies and reconstructed them, or even created an exact duplicate in some fashion. the changeling concept in religious and occult lore is a variation of this. small children are supposedly whisked away and substituted

THE NECRONOMICON SIMON VERSION

so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummutiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and m

in attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltless. the pope has ridden in aircraft. cardinals have flown in 'choppers' over battlefields in southeast asia, urging technological eco-side, invoking christ; pronouncing damnation and the devil on the industrially inferior man

amatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word and refer

phrase appears in the original ms. we have kept it as it is, untranslated, as we expect the mad arab would have wanted it. quite possibly, even he did not know the exact meaning of much of the conjurations in the old tongue, but viewed it as a 'barbarous' tongue' which must be preserved because of its essential power. indeed, with the publication of this book, sumerian may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the ea

e lovecraft's r'lyeh text, and is subtitled "abominations. it has more specifically to do with the worship of the serpent, and the nature of the cults that participate in the concelebration of sin. again, more conjurations and seals are given, even though the reader is charged not to use them; an inconsistency that is to be found in many grimoires of any period and perhaps reveals a little of the magicians's mentality; for there is very little that is evil to the advanced magus, who cares not if he deals with angelic or demonic forces, save that he gets the job done! then, following the urillia text and forming the very end of the received ms, is the second part of the testimony of the mad arab. it is a haunting and sorrowful occult personality. was he really mad? this is perhaps a questio

THE ROSICRUCIAN MANIFESTOS

rs. every year the arabians and affricans do send one to another, inquiring one of another out of their arts, if happily they had found out some better things, or if experience had weakened their reasons. yearly there came something to light, whereby the mathematica, physic and magic (for in those are they of fez most skilful) were amended; as there is now adays in germany no want of learned men, magicians, cabalists, physicians, and philosophers, were there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. at fez he did get acquaintance with those which are commonly called the elementary inhabitants, who revealed unto him many of their secrets: as we germans likewise might gather together many things, if there were

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

ed relationship to those who live outside the brothel, the asylum, and the jail; and further, in this case, burnt and destroyed countless thousands of innocent and erudite persons on the authority of a divine book she had rendered obscene by her whorish thumbmarks; nevertheless, in spite of her lodges and her logic, the greatest of her sons and daughters, as we have already seen, were mystics and magicians pure and simple; this no doubt accounts for the comparative safety and dignity with which the early fathers travelled in the east, and the greatest of her ceremonies were entirely of a magical nature. i defy any one to find any essential difference between the spiritual exercises of st. ignatius and the practices of raja yoga; space here does not permit me to draw parallels, though i hav

THE WITCH CULT OF ZOS VEL THANATOS

rom which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and briefly outlined here. it must be understand also the truth is by all contents a lie, the lie is the word of the serpent, lie indicates constant change, thus all magicians are as the adversary/opposer: constant change. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or symbols. sigils can also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various sigils, art (much contact and in

om is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the historical figure that was called the old man of the mountains. this ishmaelite lived during the late eleventh century and was feared from the regions of the middle east to europe. this luciferian individual, who studied with the astrologer omar kh

rater anon 359. he then began translating a number of peter carroll s works in german and pushed forward with his own temple pleasuredome. much of the workings of temple pleasuredome were focused on spare s zos kia cultus and an uncompromising focus of magick which led others to call him a gnostic extremist. many of the rituals implemented by anon 359 prove a barrier to many of the would be chaos magicians and those who actually do magick, the difference is astonishing and sobering. a significant banishing ritual employed by anon is called the quadriga sexualis banishing ritual and is focused on achieving a point of complete control based within the conscious mind. the quadriga sexualis is considered roughly the four horsemen of sex, being that these are four elements of building, focusing

of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among oth

THE SECRET RITUALS OF THE OTO

o the ninth degree.21 reuss resigned his chieftainship of the o.t.o. in 1922 he had suffered a stroke some two years earlier verbally nominating crowley his successor. it was not until 1925, however, that a majority of the german o.t.o. accepted crowley s leadership, and even then a substantial minority of its lodges continued to reject both crowley and the book of the law. in 1937 both groups of magicians were suppressed by the nazis. for the next ten years california was the main centre of o.t.o. activity and at the time of crowley s death in 1947 there was no real organized o.t.o. activity outside the u.s.a.22 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (3 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. part one the birth and

nother and more serious obligation will now be required of you. are you willing to take it? c: i am. s: officers, do your duty (they go to altar, w. directs c. to place right hand on the open book. he places dagger on c. s heart, while e. presses disk upon his head) s: repeat your name at length, and say after me: i, in the presence of the powers of life visible and invisible, and of this camp of magicians, do hereby and hereon most solemnly promise and swear: never to reveal what i learn beneath the seal within the guarded border of this most holy order unless it be to a true brother file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (6 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. and not another and be lustrated and consecrated b

the candidate is ready to take the great oath? w (repeats very solemnly, with strong affirmative) e (repeats yet more mournfully, affirmative) s: you will place both hands on the book of the law, while the disk is applied to your navel. repeat your name at length, and say after me: i, in the presence of the powers of death visible and invisible, and of this secret place of masters in the camp of magicians, do hereby and hereon most solemnly promise and swear: file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (6 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. never to reveal what i learned beneath the seal within the guarded border of this most holy order unless it be to a true brother and not another and he lustrated and consecrated

reast shall keep his secrets close; my mouth shall speak him truth in song, my arm defend him from his foes (s. places his hands on c s, and adds weight to his emphasis) s: most especially/ will i keep secret the knowledge/ of the word of this degree/ i will never utter it/ so long as i shall live/ except at the proper moment/ when acting as master/ of a secret place of masters/ in a camp of true magicians/ warranted by charter/ under the hand and seal of baphomet/ lest its sacred virtue be impaired. all these points/ i solemnly swear to observe/ under no less a penalty/ than that of being stabbed/ in the bowels/ and my carcass/ burned to ashes/ that no trace or remembrance of so vile a wretch/ may remain among men/ especially master magicians (seal thrice on ccxx, dropping head to book) i

ia of his rank (they take these insignia from s. and invest c, then setting him upon the throne of s) s: hail, o most mysterious master! all: most mysterious master, hail, all hail! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (10 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: most mysterious master, what rites do we that are master magicians celebrate in this secret place? c: i know not. s: we are met to commemorate the death of mansur el-hallaj. w: an ignorant imposter hath intruded into our camp. e: nay, hath seized upon the very throne of the most mysterious master. s: let him be stripped of his ornaments, and bound to the pole of my tent (done) s: what does he merit who hath usurped the power of the master? w: death. e:

THE HOLY BIBLE KING JAMES VERSION

ed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 41:6 and, behold, seven thin ears and blasted with the east wind sprung up after them. 41:7 and the seven thin ears devoured the seven rank and full ears. and pharaoh awoke, and, behold [it was] a dream. 41:8 and it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of egypt, and all the wise men thereof: and pharaoh told them his dream; but [there was] none that could interpret them unto pharaoh. 41:9 then spake the chief butler unto pharaoh, saying, i do remember my faults this day: 41:10 pharaoh was wroth with his servants, and put me in ward in the captain of the guard s house, both [me] and the chief baker: 41:11 and we dreamed a dream in one n

them up, it could not be known that they had eaten them; but they [were] still ill favoured, as at the beginning. so i awoke. 41:22 and i saw in my dream, and, behold, seven ears came up in one stalk, full and good: 41:23 and, behold, seven ears, withered, thin [and] blasted with the east wind, sprung up after them: 41:24 and the thin ears devoured the seven good ears: and i told [this] unto the magicians; but [there was] none that could declare [it] to me. 41:25 and joseph said unto pharaoh, the dream of pharaoh [is] one: god hath shewed pharaoh what he [is] about to do. 41:26 the seven good kine [are] seven years; and the seven good ears [are] seven years: the dream [is] one. 41:27 and the seven thin and ill favoured kine that came up after them [are] seven years; and the seven empty ea

you, saying, shew a miracle for you: then thou shalt say unto aaron, take thy rod, and cast [it] before pharaoh [and] it shall become a serpent. 7:10 and moses and aaron went in unto pharaoh, and they did so as the lord had commanded: and aaron cast down his rod before pharaoh, and before his servants, and it became a serpent. 7:11 then pharaoh also called the wise men and the sorcerers: now the magicians of egypt, they also did in like manner with their enchantments. 7:12 for they cast down every man his rod, and they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go. 7:15 get thee unto phar

ded; and he lifted up the rod, and smote the waters that [were] in the river, in the sight of pharaoh, and in the sight of his servants; and all the waters that [were] in the river were turned to blood. 7:21 and the fish that [was] in the river died; and the river stank, and the egyptians could not drink of the water of the river; and there was blood throughout all the land of egypt. 7:22 and the magicians of egypt did so with their enchantments: and pharaoh s heart was hardened, neither did he hearken unto them; as the lord had said. 7:23 and pharaoh turned and went into his house, neither did he set his heart to this also. 7:24 and all the egyptians digged round about the river for water to drink; for they could not drink of the water of the river. 7:25 and seven days were fulfilled, aft

shall come up both on thee, and upon thy people, and upon all thy servants. 8:5 and the lord spake unto moses, say unto aaron, stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of egypt. 8:6 and aaron stretched out his hand over the waters of egypt; and the frogs came up, and covered the land of egypt. 8:7 and the magicians did so with their enchantments, and brought up frogs upon the land of egypt. 8:8 then pharaoh called for moses and aaron, and said, intreat the lord, that he may take away the frogs from me, and from my people; and i will let the people go, that they may do sacrifice unto the lord. 8:9 and moses said unto pharaoh, glory over me: when shall i intreat for thee, and for thy servants, and fo

TRUE HISTORY OF WITCHCRAFT

viled as lecherous "dirty old men- crowley, as a seducer of women and a homosexual, a drug addict and `satanist' rolled together. gardner was, they would have it, a voyeur, exhibitionist and a true history of witchcraft get any book for free on: www.abika.com 10 bondage freak with a `penchant for ritual' to borrow a line from the story of o. both were, in reality, spiritual libertines, ceremonial magicians who did not shy away from the awesome force of human sexuality and its potential for spiritual transformation as well as physical gratification. i will not say with finality at this point whether wicca is an outright invention of these two divine con-men. if so, more power to them, and to those who truly follow in their path. i do know that, around 1945, crowley chartered gardner, an ini

TURNER ROBERT ARBETEL OF MAGICK

oncealeth the matter. arbatel of magick translated by robert turner, 1655 converted to acrobat format by benjamin rowe august, 1999 arbatel of magick: or, the spiritual wisdom of the ancients, as well wise-men of the people of god, as magi of the gentiles: for the illustration of the glory of god, and his love to mankinde. now first of all produced out of darkness into the light, against all caco-magicians, and contemners of the gifts of god; for the profit and delectation of all those, who do truely and piously love the creatures of god, and do use them with thanksgiving, to the honour of god, and profit of themselves and their neighbours. translated into english by robert turner, london 1655. 1 the preface to the unprejudiced reader as the fall of man made himself and all other creatures

y know not: so doe many condemn and hate the things they understand not. many men there are, that abhor the very name and word magus, because of simon magus, who being not magus, but goes, that is, familiar with evil spirits, usurped that title. but magicke and witchcraft are far differing sciences; whereof pliny1 being ignorant, scoffeth thereat: for nero (saith pliny) who had the most excellent magicians of the east sent to him by tyridates king of armenia, who held that kingdom by him, found the art after long study and labour altogether ridiculous. now witchcraft and sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as

ck; and these the latins did entitle sapientes, or wise men: for the feare and worship of god, is the beginning of knowledge. these wise men the greeks call philosophers; and amongst the egyptians they were termed priests; the hebrews termed them cabalistos, prophets, scribes and pharisees; and amongst the babylonians they were differenced by the name of caldeans& by the persians they were called magicians: and one speaking of sosthenes, one of the ancient magicians, useth these words: et verum deum merita majestate prosequitur& angelos ministros dei, sed veri ejus venerationi novit assistere; idem d monas prodit terrenos, vagos, humanitatis inimicos; sosthenes ascribeth the due majesty to the true god& acknowledgeth that his angels are 1. plin. lib. 30. nat. hist- r.t. 2. the handwritten

st he be involved in the calamities of brute and marcus antonius. to this refer the book of jovianus pontanus of fortune, and his eutichus. the third way is, diligent and hard labor, without which no great thing can be obtained from the divine deity worthy admiration, as it is said, tu nihil invita dices facie sue minerva. nothing canst thou do or say against minerva s will. we do detest all evil magicians, who make themselves associates with the devils with their unlawful superstitions, and do obtain and effect some things which god permitteth to be done, instead of the punishment of the devils. so also they do other evil acts, the devil being the author, as the scripture testifie of judas. to these are referred all idolaters of old, and of our age, and abusers of fortune, such as the hea

lf, let him diligently, not procrastinating or delaying, until he attain to his appointed bound. aphorism 30. they which desire riches, glory of this world, magistracy, honours, dignities, tyrannies (and that magically) if they endeavour diligently after them, they shall obtain them, every one according to his destiny, industry, and magical sciences, as the history of melesina witnesseth, and the magicians thereof, who ordained, that none of the italian nation should for ever obtain the rule or kingdom of naples; and brought it to pass, that he who reigned in his age, to be thrown down from his seat: so great is the power of the guardian or tutelar angels of kingdoms of the world. aphorism 31. call the prince of the kingdom, and lay a command upon him, and command what thou wilt, and it sh

TYSON DONALD NEW MILLENNIUM MAGIC

tural philosophy" however, he was not so bold as to defy the social odium in which magic was held. yet this noble science doth oftentimes degenerate, and from natural becomes diabolical, from true philosophy turns to negromancy. hence it is that mag- ick lies under disgrace, and they who seek after it are vulgarly esteemed sorcer- ers; wherefore the brethren thought it not fit to style themselves magicians (maier, laws of the fraternity of the rosie crosse [themis aureu, 16181 [1656, philosophical research society, los angeles, 1976, pages 91 -2. the church derived much of its authority from supernatural events. these were always termed "miracles" when moses cast down his rod before pharaoh and turned it into a serpent, it was a miracle; but when the egyptian priest also changed a staff to

an had the audacity to steal miracles from behind god's back. he or she produced mira- cles on demand, and made-to-order. the implication was that the magician could not do this without the aid of the devil. it was diabolical to actively seek to upset the laws of nature. god might do xxii new millennium magic so at his pleasure, but man had no right to ape him. such effrontery must be pun- ished. magicians must be cast down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company

son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. they followed christ's dictum and sought god within themselves. they were out- casts and rebels against society, in much the same relative position as the magicians and witches of the middle ages. in the early centuries of the christian era, magic was tolerantly ignored, or at most, punished with a judicial slap on the wrist. it was only when the church sought to tighten its stranglehol

l elements. priests and ministers are now little more than social workers. magic, which has no perceived social value, and which has blithely come down through the centuries unchanged, receives savage smear attacks in the printed press and electronic media. theurgists and pagans are accused of everything from eating feces to killing babies. despite the relaxation of the laws against magic, avowed magicians continue to be excluded from positions of social authority. there is no quicker way to lose a government or scientific post than to admit to practicing ritual occultism. art of transformation the persecution of magic for opposite reasons can be explained by the nature of magic itself. it is neither science poorly understood nor a superstitious form of religion. magic is a separate and un

eded in following to the letter the quaint instructions of the grimoires, their magic would fail if they lacked access to the center of being from which all magical vitality flows. the converse is that magic can be worked effectively by someone without the least knowledge of traditional methods. intuitive magic relies entirely on the sub- verbal urgings and directives of the spirit. self-inspired magicians usually will pick up an entire collage of disparate bits and pieces of lore and superstition that nonetheless works for them because they are in touch with the unmanifest. the best approach is a balance between traditional elements that have proven effective over time and inspired elements that resonate strongly in the personal psyche of the magus. magical learning usually begins from th

TYSON DONALD SOUL FLIGHT

an individual claims that birthright depends on expectation, belief, and persistent practice. no one can prevent you from entering the astral world if you are determined to do so. how to use this book the first part of this book relates the history of astral travel through the ages, beginning with the ritual practices of the tribal shamans who were the forerunners of the priests, physicians, and magicians of later times, and proceeding up to the modern experiences of remote viewing and alien abduction, both of which are forms of soul flight. the second part is devoted to practical techniques with which to experience soul flight reliably and safely on a personal level. those impatient to get started with the practice of projecting the astral body need not read all the chapters in the first

dless existence. at their lowest level, these are the hypnogogic images of faces, seen on the borders of sleep. they can no more be called independent beings than the waves on the surface of a lake, stirred into motion by a passing breeze, can be said to exist independently of the lake. only when an elemental is deliberately shaped by sustained concentration and willpower, as is sometimes done by magicians, does it develop any sort of permanence or individuality. then it attains the capacity to express through its nature either good or evil, and is no longer properly speaking an elemental, in the sense that leadbeater uses the term "when we read of a good or evil elemental, it must always be either an artificial entity or one of the many varieties of nature-spirits that is meant, for the e

ey shape themselves into a kind of benevolent spirit that travels to the person who is the object of the love, and protects that person. this is even true when those who have died, and who inhabit the astral planes, think strong thoughts of love about those they have left behind. it is the belief in theosophy that the love of departed parents, siblings, and lovers can help and sustain the living. magicians are able to deliberately shape such artificial astral entities with the power of their thoughts and their will, creating beings with highly specialized personalities and abilities for specific forms of work, and even for individual tasks. adepts of magic sometimes create astral guardians for their disciples, which remain with them as a kind of familiar spirit. deliberately formed astral

being, it tends to seek freedom from its maker's authority.'03 chapter six: theosophy 89 there are other astral inhabitants and visitors recognized in theosophy, but these are the most important classes. it is useful to have an overview of them in order to see how the theosophical concept of the astral world differed from that of the spiritualists who came before them, and from that of the ritual magicians of the golden dawn who followed. the astral body theosophy divided the human body into seven degrees or levels. we need only concern ourselves with the lowest three. the lowest body is the material or physical body of flesh and blood. next above it is what is called the etheric body, which resembles the material body closely but is formed of a more subtle substance. slightly more refined

g in london. just as spiritualism had its influence on theosophy, so theosophy in its turn contributed to the mental climate that allowed the golden dawn to flourish. ellic howe observed that a kind of underground explosion of interest in the occult took place in great britain and france during the latter part of the 1880s "the explosion itself was hardly noticed by the establishment, 11 i. howe, magicians of the golden dawn, 69. but it was felt by many who were no longer satisfied with conventional religious beliefs. the influence of helena petrovna blavatsky's theosophical society was notable in this ontext" the order of the golden dawn was a rosicrucian society that admitted both men and women. its purpose was the revival of the occult wisdom of the past-not merely the teaching of the e

TYSON DONALD THE MAGICAL WORKBOOK

sults, they are general rather than specific, and may be adapted to a wide variety of purposes. xiv introduction essential role of the golden dawn some are training exercises and ritual methods developed independently in my own practice. others are standard techniques and rituals of western occultism that were first used by the original hermetic order of the golden dawn, a secret lodge of english magicians that flourished at the end of the nineteenth century. still others are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advancing my skills and awakening sleeping perceptions and abilities. they work, or i would not have included them. readers of my ot

know that i do not agree with every aspect of golden dawn symbolism. these disagreements are described and justified at length in my book new millennium magzc, where my personal system of magic is presented. to avoid confusing beginners, all of the exercises in the present work adhere to the golden dawn system of occult correspondences. golden dawn associations are used by the majority of ritual magicians and pagans practicing magic today, even though many of them have no idea where these symbolic relationships originated. the most important of these correspondences is the assignment of the four philosophical elements, spirits, angels and names of power to the four points of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, se

remonial magic, the circle is often projected using a tool such as the athame (a dagger used by witches for many functions) or the magic wand. during the evocation of demons or other potentially dangerous spirits, a ritual sword may be used to draw the circle upon the air. beginners should practice projecting the circle with the right index finger. this technique is frequently used by experienced magicians as well-i seldom employ an instrument when projecting the circle. once you have established a permanent temple in a room or part of a room dedicated to ritual work, and have positioned an altar in the middle of its open floor, you can project the greater circle by walking around the altar. while you are still learning the basics, your own body takes the place of the altar. this is why, w

e your eyes and relax from your standing pose. press your hands to your face and draw them downward. open your eyes and go about your day. commentary the ability to project the pentagram is central in western magic. through the pentagram are controlled the four elements of ancient philosophy, and also the spiritual radiance that underlies them, know as the fifth element (quintessence, that modern magicians call spirit or light. in the system of the golden dawn, the top point of the pentagram is assigned to spirit, the upper-left point to air, the upper-right point to water, the lower-left point to earth, and the lower-right point to fire. these elemental forces are summoned and banished by projecting the pentagram in various ways. it is essential that you are able to draw the pentagram upo

TYSON DONALD THE POWER OF THE WORD

former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton continues to exert a powerful fascination over magicians working in the western tradition of ceremonial magic. contemporary kabbalists and occultists discover in the arrangement of the four letters of the ineffable name the essential pattern of the entire universe. the many magical correspondences of its hebrew letters with the elements, the tarot, the magical instruments, the compass points, the winds, the sephiroth of the kabbalah, the plane

the hieroglyphic monad of john dee is revealed. clues provided by dee in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order of twenty-four angels, which i have named the wings of the wind, from the biblical book of the revelation of st. john the divine. these angels will be of extreme interest to kabbalists and enochian magicians alike. not only are they of great practical value in ritual magic, but they support the theory of an underlying connection between dee's hieroglyphic monad, his enochian diaries, and the biblical book of revelation. in addition to all this, methods are provided for vibrating upon the breath the twenty-four banners of tetragrammaton; for using a new technique called the commanding voice t

s known as the wings of the winds, the banner rings, the divination by urim and thummim, the twelve stones of the tribes of israel, the breastplate of aaron, the ring of solomon, and the enochian watchtowers and keys, all represent groundbreaking work in magic. it is my sincere hope that some of the innovations presented here will find their place in the day-to-day practices of kabbalists, ritual magicians, and astrologers over the years to come. lvx donaltdy son march 21,1994 bedford, nova scotia historoyf the name t etragrammaton, from the greek tetra (four) gramma (letter, is the word used by early jewish authors writing in the greek language to signify the most sacred and powerful name of god composed of four hebrew letters. it appears in the works of philo judaeus, an alexandrian of t

n the page "elohim" translated the omnipotent, was voiced in place of the ineffable name to avoid the awkward adonai-adonai. this continues to be the practice today. with such fanatical secrecy, it was inevitable that the true pronunciation of the name would be lost, but this did not take place overnight. as late as the fourth century, perhaps much later, it was known in babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradit

name is rightly vibrated by the tongue and lips upon the air, it comes alive. a resonance is established between the living name and the thing itself. by manipulating the name, the potential of the named thing is released upon the world. to articulate ihvh is to harness the power of supreme deity, both to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetragrammaton forms the blueprint upon which the entire universe of space and time, matter and energy, good and evil, humans and angels, is based. the name does not merely reflect the makeup of the world-it is the world. in the most ancient book of the kabbalah, sepher yetzirah (the book of formation, it is written "he selected three letters from am

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

g what was said, done, or what you read. as historian others will seek you to be sure you know their side of things, which provides a tremendous opportunity for manipulation. finally, when your memory/knowledge becomes accepted as an authority, you can manipulate the past for your own best interests. the greater black magic (gbm) uses of memory are beyond the scope of this essay. the accomplished magicians out there know what i mean- for the beginners, developing memory for gbm is like developing leg muscles for ballet. 2. develop a thick skin. don't get me wrong you can smite people on the other cheek all you want. effective revenge requires intelligence and information about your target. learn to let things bounce off. this way when your revenge comes, it comes from an unexpected source

a song invested with special meaning, or a picture of the wife and kids. it can be anything that enables you to gather your forces and renew your focus. in the middle of a campaign you can shift your attention briefly to the sanctuary. draw in a quiet cold breath (as though from the very womb of hel) and return refreshed. be content in your knowledge that your opponent lacks such places of power. magicians wishing to explore the concepts of rest and preservation in a world of change are referred to alvin toffler's future shock and eric hoffer's the ordeal of change. 4. recognize and align yourself with aeonic currents. the word of the aeon is xeper- come into being. as the new aeon itself comes into being, historical and political forces will also come into being. certain cultural artifact

ons will move you into a position where you can influence the world more and more. certain manifestations of xeper which are visible. social therapy changing from total care to empowerment, the ending of collectivist/communistic systems, the development of drugs and therapies to increase one's active/effective life by decades, the growing availability of expert knowledge through the computer net. magicians interested in aeonic history may wish to consult s. edred flower's latest book, fire and ice. even if you can't work with these things- marvel at them, for wonder stirs the gbm latent in everyone's soul. 5. recognize and dismantle aeonic hindrances. as a new aeon comes in, the old has a dying rush of activity. examples of this can be found in the extremism of rumania's last dictator or t

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

ither under the pressure of profane life. since we are the one-eyed men in the kingdom of the blind, we must take time to fill our lives with paintings and parks. it is not enough to become awake in a world of zombies, we must take responsibility for our enjoyment in such a world. 9. learn to make the gesture of support. we are not under the commands of the right hand path to love everyone. black magicians are by nature individualists. however, if we are to become aware of our own natures, we must learn to recognize the satanic in others. whenever we see the sparks of the black flame stirring in another breast, we must make a gesture of support. we can give a book, or have a talk, or best yet challenge by example. we don't proselytize or interfere in the fates of those struggling to awaren

upport. we can give a book, or have a talk, or best yet challenge by example. we don't proselytize or interfere in the fates of those struggling to awareness, but we've got to let them know that awareness is out there. that it is possible to be a separate intelligence. as we grow in power and knowledge we may even fan the black flame in others through lasting works of art and communication. black magicians are- for the most part- a solitary lot. that we find friendship (and even love) along a path which emphasizes individuality over all is truly a mystery. but we are the keepers of mystery and the administrators of the dark estate. uncle setnakt hopes you have a pleasant dcluncle setnakt sez- perform a ritual toasting don webb the spring is upon us. uncle setnakt's yard is yellow with daff

UNLEASHING THE BEAST

moments, crowley appears to have believed that he could achieve a supreme spiritual power- the power to conceive a divine child, a godlike being, who would transcend the moral failings of the body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to india to the arab world: this is the great idea of magicians in all times to obtain a messiah by some adaptation of the sexual process. in assyria they tried incest..greeks and syrians mostly bestiality..the mohammedans tried homosexuality; medieval philosophers tried to produce homunculi by making chemical experiments with semen. but the root idea is that any form of procreation other than normal is likely to produce results of a magical characte

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

p a writing for every place in which serpents are known to be, containing strict orders that they are to bite, no one. though these serpents knew that ra was retiring from the earth, they were never to forget that his rays would fall upon them. in his place their father keb was to keep watch over them, and he was their father for ever. as a further protection against them ra promised to impart to magicians and snake-charmers the particular word of power, hekau, with which he guarded himself against the attacks of serpents, and also to transmit it to his son osiris. thus those who are ready to listen to the formulae of the snake-charmers shall always be immune from the bites of serpents, and their children also. from this we may gather that the profession of the snake-charmer is very ancien

rs the particular word of power, hekau, with which he guarded himself against the attacks of serpents, and also to transmit it to his son osiris. thus those who are ready to listen to the formulae of the snake-charmers shall always be immune from the bites of serpents, and their children also. from this we may gather that the profession of the snake-charmer is very ancient, and that this class of magicians were supposed to owe the foundation of their craft to a decree of ra himself. ra next sent for the god thoth, and when he came into the presence of ra, he invited him to go with him to a distance, to a place called "tuat" i.e, hell, or the other world, in which region he had determined to make his light to shine. when they arrived there he told thoth, the scribe of truth, to write down o

d comes out of the granaries when they are opened. everything is in a state of ruin" a more graphic picture of the misery caused by the famine could hardly be imagined. the king then goes on to ask matar where the nile is born? what god or goddess presides over it? and what is his [or her] form? he says he would like to go to the temple of thoth to enquire of that god, to go to the college of the magicians, and search through the sacred books in order to find out these things [fn#47] i.e, there have been insufficient nile-floods. when matar had read the despatch, he set out to go to the king, and explained to him the things which he wished to know. he told him that, the nile rose near the city of elephantine, that it flowed out of two caverns, which were the breasts of the nile-god, that i

ve before thee" and when he had spoken, and had smelt the earth before his majesty, he continued his speech before his majesty, saying "i have come unto thee, my king and lord, on behalf of bent-resht, the younger sister of the royal wife ra-neferu [some] disease hath penetrated into her members, and i beseech thy majesty to send a man of learning to see her" and his majesty said "bring to me the magicians (or, scribes) of the house of life, and the nobles of the palace" and having been brought into his presence straightway, his majesty said unto them "behold, i have caused you to be summoned [hither] in order that ye may hear this matter. now bring to me [one] of your company whose heart is wise[fn#162, and whose fingers are deft" and the royal scribe tehuti-em-heb came into the presence

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

the sea &c. it is impossible that any one cause, be it bad or even good, should be the common principle of all things. there must be two opposite and quite different and distinct principles. in sec. xlvda author s preface adorable and immortal beings, greetings and blessings. there are two types of kabbalists, intellectual kabbalists and intuitive kabbalists. the intellectual kabbalists are black magicians, the intuitive kabbalists are white magicians. many times the sidereal gods answer our questions by showing us a tarot card; then we must intuitively understand the answer given to us. intuitive kabbalists comprehend what is reserved for them just by glancing at a tarot card. this is a book of practical christification. this is a book of transcendental esotericism and absolutely practica

o xii (12) tercera hora de apolonio. las serpientes, los canales, y el fuego. alquimia sexual (trabajo con el kundalini) magia sexual. 7 arcanum 13 death. the fouth hour of apollonius. the neophite will wonder at night among the sepulchures, and will experience the horror of the visions, he will deliver himself to magic and to goethia (this means the disciple will be attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour

beings and if any priest, purified enough, steals it and then he projects it and if he mixes it with the holy oil and then consecrates it, he will achieve the curing of all diseases simply by applying it to the affected part (the initiate can see here his material fortune threatened and his businesses fail. arcanum 17 the star of hope. the eigth hour of apollonius. arcanum 18 the star of the the magicians. the ninth hour of apollonius. the astral virtures of the elements, of the seed of everykind (study of the minor mysteries, the ninth arches by the student has to ascend. arcano xiii (13) la muerte. cuarta hora de apolonio. el ne fito vagar de noche entre los sepulcros, experimentar el horror de las visiones, se entregar a la magia y a la goecia (esto significa que el disc pulo se ver at

ecomes a god since he converts himself into a creator at that very moment. some seers state that in those precise moments of love, the two beings are seen enveloped by a brilliant burst of light; they are enveloped by the most subtle and potent forces that are in nature. if a man and a woman would know how to withdraw without the spasm and retain such a vibration, then they can operate with it as magicians in order to purify themselves and obtain everything. however if they do not know how to retain such light, it will abandon them in order to confine itself in the universal currents, yet leaving behind it the open doors from where evil can enter into them. then love is converted into hatred, illusion is followed by deception. with the mantric prayer that we have taught in this lesson, we

WESTERN MANDALAS OF TRANSFORMATION SR AL

ctual force is being summoned, and this energy can be very personal, including the taking of a physical form. for the most part, however, we will follow the interpretations of the great 1 qabalist and master of gematria, dr. paul foster case, whose orientation is primarily psychological. at any rate, the talismans in this book are not meant to be worn, but rather to be meditated upon. most modern magicians agree that talismanic power, however it is used, resides primarily in the vehicle of symbol. symbol has the strange ability to act as a magnet, drawing to us those things which we conceptualize with a directed will and which are empowered with greatest affect, or emotion. the basic idea of talismanic magic is simply that images attract the forces they represent: for example, any five-poi

on with the powers which have been attributed to talismans over time eventually pulls you into a deeper study of qabalah, it will be no small miracle, as you will see if you work with qabalistic talismans long enough. the end result of all true qabalistic work is to draw closer to the god-energy known as kether, the essence of the tree. it is the real "crown" of magical work. all great qabalistic magicians will testify to this, for it is what true magic in the western esoteric tradition is all about, although it has often been greatly misunderstood. a word of caution is in order for those who simply want to experiment with talismans for the reasons mentioned above: for love (or sex, power (especially over someone else) or money (especially without work. there is nothing wrong with actualiz

ided that they are never geared toward manipulating another person, and that they are used in a balanced way in one's own life. besides the big three desires mentioned above.which seem to occupy so much of humanity's attempts to find meaning in life.there is a fourth very necessary leg of the table which constitutes life's banquet: spiritual and emotional integration. this is why most golden dawn magicians do some form of therapy in conjunction with their magical work. israel regardie once advised no less than 100 hours of any kind of therapeutic work for neophytes. one of the dangers of using magic, and perhaps talismans in particular, is that in actualizing more mundane desires, psychic energy is robbed from another place in the system. one's spiritual path. this is one of the negative a

ar day attributed to that planet/sphere, e. g, sunday for the sun, monday for the moon, etc. this could even be further subdivided into planetary hours and their ruling angelic forces (see next chapter. generally, the first hour is calculated by the moment the sun rises on that particular day, and therefore the hours vary in length, according to whether the days are long or short. for many modern magicians (who have schedules as busy as anyone else, these minute time speculations may be too cumbersome. other planetary influences may then be examined for the most auspicious timing. if the talisman is to be mercurial in character, you may ask: is the planet astrologically favored at the time the talisman is being made? one should attempt it at a time when the sun is in gemini or virgo, for e

mysteries of magical squares and the sigils derived from them. in the first of his three books of occult philosophy, agrippa says: the use of words and speech is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts, and to declare the will of the speaker. now, writing is the last expression of the mind, and is the number of speech and voice. and therefore magicians command that in every work there be imprecations and inscriptions (1971, p. 215. many other kinds of sacred correspondences are also included in talismans, and we will review these in this chapter. we will examine the squares and sigils, or signatures of the divine names, in the next chapter. the various sacred names or words which specify our particular intention, such as a biblical ver

WHO ARE THE DRACONIANS

hile murder ring which came to light in belgium in 1996 is but one part of the satanic network operating from and in that country. it was organised by marc dutroux, who is connected to the satanic order, of abrasax, based in the village of forchies-la-marche near charleroi in southern belgium not far from the castle of darkness. abrasax is abraxas, a fat-bellied demon from whom, it is likely, the magicians term, abracadabra, originated. dutroux buried alive an accomplice, bernard weinstein, and a mong weinstein's effects was a letter from the abrasax group signed by someone describing himself as the egyptian god, anubis. it ordered him to provide 'presents' for the high priestess of the order and apparently gave specific details of, the age and sex the victims must be. the british sunday t

WICCA WITCHCRAFT TODAY

em with a rhyme. now if anyone in the last two hundred years had tried to make up a rite they would have used one of these methods or something resembling them. the english witches' method is entirely different. they believe the power is within themselves and exudes from their bodies. it would be dissipated were it not for the circle cast, as previously remarked, to keep the power in, and not, as magicians usually use it, to keep the spirits out. a witch can and does move freely in and out of the circle when she wishes. the only man i can think of who could have invented the rites was the late aleister crowley. when i met him he was most interested to hear that i was a member, and said he had been inside when he was very young, but would not say whether he had rewritten anything or not. bu

ol it. i can understand its being thought that killing something might release power or force, if the soul is force, but i do not understand how one would control or use it. freshly shed blood might contain some vital power, which would exude slowly, and that blood might increase the power; but if this were the case, i should expect to hear that the municipal slaughterhouse men were setting up as magicians. when i hear of this, i will believe in the power of blood. i know the bacchantes were said to tear live animals to pieces and eat them, but i think they were people who, not understanding the occult teachings they received, mistook drunkenness for divine ecstasy, doing mad things in their frenzy. the law then restrained these excesses and reforms were carried out in the sect. the west a

ncluded pacts with the devil. members of these clubs might have been interested in things phallic, as they interested aleister crowley fifty years ago. he belonged to the witch cult; he certainly knew about it and he may have had some hand in reconstructing rituals. if he did, he kept his oaths of secrecy and never gave a hint of it away in any of his many writings. in ancient times probably many magicians, amongst the scholars and learned men, before and during the fall of byzantium, came west and many may have made contact with the cult; also men who read forbidden books would be apt to come to the only places where they could meet people with free minds, the houses of the witches. later rosicrucians and freemasons might have attended. they might not have known that their hosts were witc

he and his followers wore. the famous crucifixion tree in benin city was in constant use until it was destroyed by a british expedition in 1897. now, during the period 1400 to 1700 the witch persecutions were raging, so is it not most likely that some poor witch would volunteer for a dangerous and unhealthy exploring expedition to escape the inquisition? a number of the kings of benin were noted magicians and astrologers. they might easily have protected a fellow-worker and picked his or her brains; so, while i am very much interested in mr. hughes's theory and would like to know that it was true, i can only say that as far as i am concerned it is 'not proven. to recapitulate, ritualistic magic, kabalistic magic, art magic or black magic are alike attempting to evoke genii, demons or elem

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a cloak between lords, two spears in the hand of the mighty, when the torr

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

he holy seal the dei aemeth. this paper was called by campbell the book of truth, a name which also appears in the concourse of the forces. the second of these papers was on the thirty enochian aethyrs and their governors. a diary note of campbell's refers to this paper as the "12 gates" it is also mentioned in the golden dawn's practicus adeptus minor curriculum, as published by elic howe in his magicians of the golden dawn. in this curriculum, a candidate for the grade of practicus adeptus minor must master "the knowledge of the ritual of the 12 gates in shying and traveling in the spirit vision; answering to the diagram of the table of shewbread" the third paper was on the angels who reside in a subtle region called the bonorum["light" from the latin word bonus. other meanings are "good

person's perspective. this is one of the reasons why i feel that group work in this area should be avoided. to my mind, this includes a simple group pathworking in such things as tarot cards. ultimately it is up to the reader to make his or her own decisions on the subject. as much as i personally admire the enthusiasm of the sphere group, i would have to side with annie horniman's viewpoint (see magicians of the golden dawn by ellie howe, page 247-251, for her reasoning against the sphere group, as much as it pains me to do so. her magical judgment on this issue is viewing some of their actions as faulty, even though some of our visionary work produces identical results. the bottom line on any magical work is ultimately that you are on your own. group working can be done for special occas

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ecame solicitor general of ceylon not long after this meeting. he used his great talents and high position to alleviate the lot of his fellow countrymen, and raise the standard of education for both boys and girls. looking back over our intercourse, i find it difficult to explain wherein his great influence lay. it was not anything he said or did so much as his whole attitude to life. in his book magicians of the golden dawn, ellic howe gives very little information on the u.s. temples which by right were the only ones calling themselves the golden dawn after 1900 and had a membership said to equal that of their british counterparts. for those historians who could get access to the private papers of paul foster case, a wealth of information lies yet undiscovered on the later teachings and

e ra's elite. wren died shortly after the cromlech temple dosed. taylor made the comment to me that though the costumes and rituals of the cromlech temple were elaborate, they lacked any real power, in his opinion. by the late 1970s, the only active golden dawn temple (that i am aware of) was the new zealand temple, whare ra. i can also assure mr. gilbert, who, in his golden dawn, twilight of the magicians wrote "none of the original temples survived the hermes temple in bristol lasted longest, dying in 1972 with its last chief who protested to the end the nonexistence of the rival hermanoubis temple described by francis king" those hundred or so inner order members of the whare ra temple who were still actively doing g.d. ritual in 1972 would be most surprised at his remark. at this point

ZOETIC GRIMOIRE OF ZOS

am refracts illations both from the soul and from ourselves into our time-sense images and symbols which inspire us from the inter-relatabilities, and our reactions form our future destiny of good and evil with thought the nexus to all things past and becoming. whether the gods created us or we created them is of no import except as an expedient. magic is now a quasi-charlatanism seeking victims: magicians have become coprophagists having the most corrupt collection of gleanings and remnants ever given that name. too long ago its principles were lost, scattered or vulgarized, the symbols losing parallelism and truth. the doctrine lost pageantry, and the rituals became haphazard the thing itself without inner meaning. as now, magic adopts an erotic egocentricism as secret meaning, hence the

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