Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

lding soothsayeress (vatnsd. p. 44. fornm. sog. 3, 214. fornald. sog. 2, 165-6. 50g, and is afterwards attached to a particular mythic volva, of whom one of the oldest eddie songs, the vuluspd, treats. either volu^ can our gotte, gothe, goth for godmother (taufpathin, susccptrix e saci'o fonte) be the sur\ival of an old heathen term' murolt 3184 has gode of the baptized vir;^in^ the slavic volkhv magus. trans. 7 98 priests. stands here for volvu, or the claim of the older form vala may be asserted; to each of them woiild correspond an ohg. walawa or wala, which suggests the walada above, being only derived in a different way. in the saga eiriks ransa we come upon thorhiorg, the little vala (edda ssem. hafn. 3, 4. hei&r is the name not only of the volva in the edda (ssem. 4, conf. 118) but

poem, and very likely there are more of them; it is said of mercury (massmann 129: uf einir ynnensule upon an yrmensul stuont ein abgot ungehiure, stood an idol huge, den hiezen sie ir koufman. him tliey called their merchant. again of julius csesar (massm. 624: eomere in ungetruweliche eomans him untruly slew, sluon-en. on an yrm. they buried him. uf einir yrmensul sie in begruoben. and of simon magus 24 (massm. 4432: lif eine yrmensul er steic. on an yrmensul he climbed, daz lantvolc im allesamt neic. the land-folk to him au bowed. that is, worshipped him as a god. nay, in wolfram's titurel, last chapter, where the great pillars of the (christian) temple of the grail are described, instead of' inneren seul' of the printed text (hahn 6151, the hanover ms. more correctly reads irmensdl fur

ABRAMELIN1

hand, there seems to be a distinct similarity between cagliostro's method, and the system of oriental divination called the mendal, to which i have previously referred. introduction xxi (appendix c) examples of other methods of angelic evocation. for the benefit of the occult student i here give two other systems of angelic evocation. the first is taken from that part of the book called barrett s magus (1801, which is entitled the key to ceremonial magic. the second is copied from my key of solomon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celestial intelligencer 6 by francis barrett, f.r.c. the good spirits may be invocated of us, or by us, divers ways, and they in sundry shapes and manners offer themselves to us

ADDTLS

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 in the tre

ALEISTER CROWLEY ACROSS THE GULF

oll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hundred times. next, i woul

rridor. springing upon the soldier that guarded me, i brought him to the ground; and with my right hand under his chin, my left on his right shoulder, and my knee at the nape of his neck, i tore his head from his body before he could utter a cry. i was now in my fifteenth year; but the deed was marvelous. none suspected me; it was thought a miracle. the old eunuch, distressed, went to consult the magus of the well; whose answer was "let the vows of the priestess be taken" now i thought this old man most foolish-obstinate; for i myself was obstinate and foolish. not yet did i at all understand his wisdom or his purpose. it often happens thus. of old, men sent their priests to rebuke nile for rising- until it was known that his rising was the cause of the fertility of their fields. now of th

come a public scandal; for the goddess plagued the people with famine and with a terrible and foul disease. but as for me, i wot not what to do; for to me always the veil glittered, and that brighter than the ordinary. yet i said nothing, but went about drooping and sorrowful, as if i were as unfortunate as they. for i would not seem to boast of the favour of the goddess. then they sent to he old magus in the well; and he laughed outright at their beards, and would say no word. also they sent to the sacred goat of khem, and his priestess would but answer "i, and such as i, may be favoured of her" which they took for ribaldry and mocking. a third time they sent to the temple of thoth the ibis god of wisdom. and thoth answered them by this riddle "on how many legs doth mine ibis sand" and th

herefore exceeding punctual with their gifts. but i was daily more afraid, being in a great sweat of passion, of which i dared to speak to no man. nor did i dare to speak even privily in mine own heart thereof, lest i should discover its nature. but i sent my favourite, the virgin istarah (slim, pallid, and trembling as a young lotus in the west wind, with my ring of office, to enquire of the old magus of the well. and he answered her by pointing upward to the sky and then downward to the earth. and i read this oracle as if ti were spoken "as above, so beneath" this came to me as i had flung myself in despair at the feet of my lady, covering them with my tears; for by a certain manifest token i now knew that i had done a thing that was so dreadful that even now- these many thousand years h

owded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature should no longer be the centre of man s worship, but man himself, man in his suffering and death, man in his purification and perfection. and he recited the formula of the osiri

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s according to lovecraft's tales, a volume written in damascus in the eighth century, a.d, by a person called the "mad arab, abdhul alhazred. it must run roughly 800 pages in length, as there is a reference in one of the stories concerning some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan 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

o visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick

es "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging

ically 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 question that will go on for as long as man tries to understand himself; himself as

ALEISTER CROWLEY BOOK OF LIES

e compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot, who has four weapons, and it must be remembered that this card is numbered 1, again connecting all these symbols with the phallus. the essential weapon of mercury is the caduceus. note (3) fourteen letters. quid voles illud fac. q.v.i.f. 196=14^2 [15] 3 kappa-epsilon-phi-alpha-lambda-eta gamma the oyster the brothers of a'.a. are one with the mother of the child.(4) the many is

a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see

be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they w

prodest haec fabula christi. the ruler asserts facts as they are; the slave has therefore no option but to deny them passionately, in order to express his discontent. hence such absurdities as "liberte, egalite, fraternite "in god we trust, and the like. similarly we find people asserting today that woman is superior to man, and that all men are born equal. the master (in technical language, the magus) does not concern himself with facts; he does not care whether a thing is true or not: he uses truth and falsehood indiscriminately, to serve his ends. slaves consider him immoral, an preach against him in hyde park. in paragraphs 7 and 8 we find a most important statement, a practical aspect of the fact that all truth is relative, and in the last paragraph we see how scepticism keeps the mi

ALEISTER CROWLEY LIBER 777

no 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an h

wda advachiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 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 s

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* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20

pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an h

ALEISTER CROWLEY LIBER CHANOKH

d: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity c

ident, the words "therefore do all things obey my word" yet in the fourth part, which begins "therefore do thou come forth unto me, it is not really the magician who is addressing the god; it is the god who hears the far-off utterance of the magician. if this invocation has been correctly performed, the words of the fourth part will sound distant and strange. it is surprising that a dummy (so the magus now appears to himself) should be able to speak! the egyptian gods are so complete in their nature, so perfectly spiritual and yet so perfectly material, that this one invocation is sufficient. the god bethinks him that the spirit of mercury should now appear to the magician; and it is so. this egyptian formula is therefore to be preferred to the hierarchical formula of the hebrews with its

a mean huckster. 41 this formula is, however, a little different in symbolism, since it is a woman whose cup must be filled. it is rather the sacrifice of the man, who transfers life to his descendants. for a woman does not carry in herself the principle of new life, except temporarily, when it is given her. but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand th

unbalanced object for a moment. his instinct instantly revolts<magician is his intuitive apprehension of the fundamental principles of the universe. his instinct is a subconscious assertion of the structural identity of the macrocosm and the microcosm. equilibrium is the condition of manifested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<
the beginner in magick, however, it is permissible<human weakness! but it does encourage one- it is useless to deny it- to be knocked down by a demon of whose existence one was not really quite sure> to employ any device to secure the result. conjurations should be recited, not read<magus speaks and acts impromptu and extempore> and the entire ceremony should be so perfectly performed that one is hardly conscious of any effort of memory. the ceremony should be constructed with such logical fatality that a mistake is impossible<correspond to man's mental and sensory structure> the conscious ego of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

he first condition of membership of the a'.a. is that one is sworn to identify one's own great work with that of raising mankind to higher levels, spiritually, and in every other way. accordingly, it stands to reason that those charged with the conduct of the order should be at least masters of the temple, or their judgment would be worthless, and at least magi (though not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the work. magic without tears get any book for free on: www.abika.com 109 of what nature is this power, this authority, this understanding, this wisdom- will (i go up from geburah to chokmah) of the passive side it is comparatively

that, if you have understood this, the whole theory is now within your grasp; hold it fast, and lay about you! of course, there must be certain courses of action which, generally speaking, will be right for pretty well everybody. some, per contra, will be generally barred, as interfering with another's equal right. some cases will be so difficult that only a magister templi can judge them, and a magus carry them wisely into effect. fearsome responsibility, i should say, that of the masters who began the building-up of the new aeon by bringing about these wars! magic without tears get any book for free on: www.abika.com 240 (i do wish that we had the sense to take our ideas of peace conditions from the bible, as our rulers so loudly profess that they do. the enemy knows well enough that th

ALEISTER CROWLEY MEDITATION

expected if it caused trouble. to-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. the honey has been taken by the magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. this beeswax is also used in the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also repres

gick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few p

perception of the incompatibility of the lesser oath with the greater. this is indeed almost certain to occur, and it must be remembered that as the whole essence of the will is its one-pointedness<wand is in kether- which is one; and the qliphoth of kether are the thaumiel, opposing heads that rend and devour each other> a dilemma of this sort is the worst in which the magus can find himself. another great point in this consideration of magick vows is to keep them in their proper place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it. it is a virtue in a diabetic not to eat sugar, but only in reference to his own condition. it is not a virtue of universal import. elijah said on one oc

is one-pointedness are given, and though the subject of that book is devotion to a particular deity, its instructions may be easily generalized to suit the development of any form of will. this will is then the active form of understanding. the master of 76 the temple asks, on seeing a slug "what is the purpose of this message from the unseen? how shall i interpret this word of god most high" the magus thinks "how shall i use this slug" and in this course he must persist. though many things useless, so far as he can see, are sent to him, one day he will find the one thing he needs, while his understanding will appreciate the fact that none of those other things were useless. so with these early practices of renunciation it will now be clearly understood that they were but of temporary use

wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our lady babalon, and the cup of the sacrament. this cup is full of bitterness, and of blood, and of intoxication. the understanding of the magus is his link with the invisible, on the passive side. his will errs actively by opposing itself to the universal will. his understanding errs passively when it receives influence from that which is not the ultimate truth. in the beginning the cup of the student is almost empty; and even such truth as he receives may leak away, and be lost. they say that the venetians made glasses which change

ALEISTER CROWLEY SEPHER SEPHIROTH

hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated

ALEISTER CROWLEY TAO TEH KING

n of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on the grade of initiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matte

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

"force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a

weh note: appendix not yet recovered. liber aleph has also much wisdom upon the will. after absorbing "berashith, and seeing that will has come by chance, the question arises, is chance in any way bound by necessity? is there a limit to possibility? could there, for example, be a something which is not resolvable into 0 to the 0 power? the question of alpha-nu-alpha-gamma-kappa-eta confronts the magus in his meditations. for this verse, though, we may take things very simply and obviously: the change from the osiris formula to that of horus is intelligible enough (see comment on verse 49. al i,40 "who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the

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 initiation into that grade. liber ii. the message of the master therion "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt" thelema- thelema- means will. the key to this message is this word- will. the first obvious meaning of

hall behold them. the new comment here is the first reference to a 'child' who will complete the work connected with this book. it is only necessary to say that this child has indeed appeared, fulfilling in a very remarkable way the peculiar conditions indicated in this book. the full account is too elaborate to insert in this place; it will be found in the record of my initiation to the grade of magus. here i note only the time of his conception, an. xii, sun in 0 degrees cancer. the matter of this child is exceedingly obscure; and it may prove difficult to determine between rival claimants. frater lampada tradam had not a bad case. i believe that many candidates may appear; time and the hour run through the roughest day; and there is one very definite test which can hardly be evaded. it

s. i decide to summarize the essential facts of this matter as follows: in the magical diaries of the beast, we find that during the beginning of 1914, again at the end of that year, and finally between march 26 and may 30 of that year, he made three separate series of magical operations. the first two unconsciously, and the last one more or less consciously, toward the attainment of the grade of magus. as a result of these operations, he met a series of persons who acted as officers in the ceremony of his initiation. we are here only concerned with jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, magical operations were performed with the object of begetting a child. on sept. 23, this woman, who had taken the mystic name of soro

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and many another, prophet, priest and king, that bore the lance and cup, the sword and disk, against the heathen; and these also, carolus magnus and his paladins, with william of schyren, frederick of ho

ALEISTER CROWLEY THE QABALAH

is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor60= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the mag

iverse. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician 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=

ALEISTER CROWLEY THE SWORD OF SONG

lute. tootle! tootle! she began. buzz! buzz! went the mosquito from the very vitals of her delicate tube. indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix. how you bungle! growled ganesha. fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant. eurekas! yelled the magus, his very virtue will save him from his predecessor s fate. behold perdu r abu then as indra! but oh, dear me! what a memory he was getting! it seems to me, he mused, that i ve been changing a lot lately. well, i am virtuous and i read in crowley s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in almo

little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma

ALEISTER CROWLEY EQ I 5

us, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess= ii

scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. 107 scholion eta. 9= luna= g_ 3, etc, as before. indigo scholion theta. 9= saturn= 3, etc, as before. lead there are many other lines of argument. this form of reasoning reminds one of the riddle "why is a story like a ghost" answer "a story's a tale; a tail's a brush; a brush is a broom; a brougham's a carriage; a carriage is a gig; a gig's a trap; a trap's a snare; a

iverse. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, must less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician 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

iori most unlikely. it is incredible that one to whom so many impressive rites were accessible should found his system on tomfoolery. i wish mr trowbridge could have found time to study intimately fro a month the life of a modern master. as it is, the most natural phenomena perturb him. the periodical disappearances of his hero annoy the historian; yet this is the first condition of the life of a magus, like the disappearance of salmon from rivers. unless one went back to the sea pretty often, those silver scales would blacken. many other matter, too, would have suggested their own explanation. however, the historian's native with has gone very far to supply him with motives for cagliostro. what puzzles fools, whether they be jewish, russian, french, or naturalised englishmen, in estimatin

ALEISTER CROWLEY EQ I 5

d i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless; for there are two more signs necessary. i find that i was wrong in suggesting that a master of the temple had a right to enter the temple of a magus or an ipsissimus. on the contrary, the rule that holds below, holds 40 also above. the higher you go, the greater is the distance from one grade to another. i am being slowly pushed backwards down the avenue, out into the wind. and this time i am caught up by the wind and whirled away down it like a dead leaf. and a great angel sweeps through the wind, and catches hold of me, and bears me up

stars shalt thou draw the sigil of that name; and because also some of the letters are alike, thou shalt know that the stars also have tribes and nations. the letter of a star is but the totem thereof. and the letter representeth not the whole nature of the star, but each star must be known by itself in the wisdom of him that hath the cynocephalus in leash. and this pertaineth unto the grade of a magus- and that is beyond thine (all this is communicated not by voice, or by writing; and there is no form in the stone, but only the brilliance of the table. and now i am withdrawn from all that, but the rosy cross of 49 petals is set upright upon the summit of a pyramid, and all is dark, because of the exceeding light behind) and there cometh a voice: the fly cried unto the ox "beware! strength

and dissolved in the ink of the cuttle-fish, and perfumed with the deadly nightshade. this is thy wine, who wast drunk upon the wine of iacchus. and for bread shalt thou eat salt, o thou on the corn of ceres that didst wax fat! for as pure being is pure nothing, so is pure wisdom pure-,11 and so is pure understanding silence, and stillness, and darkness. the eye is called 11 i suppose that only a magus could have heard this word. seventy, and the triple aleph whereby thou perceivest it, divideth into the number of the terrible word that is the key of the abyss. i am hermes, that am sent from the father to expound all things discreetly in these the last words that thou shalt hear before thou take thy seat among these, whose eyes are sealed up, and whose ears are stopped, and whose mouths ar

. for i stand on every path, and turn them aside from the truth by my words, and by my magick arts. and this is the horror that was shown by the lake that was 125 nigh unto the city of the seven hills, and this is the mystery of the great prophets that have come unto mankind. moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attained unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty, and therefore have they who sought only beauty come nearest to the truth. for t

eauty, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals, and the others no more than one. so, therefore, they that have sought after majesty and power and victory and learning and happiness and gold, have been discomfited. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus. and because thou didst eat of the pomegranate in hell, for half the year art thou concealed, and half the year revealed. now i perceive the temple that is the heart of this aethyr; it is an urn suspended in the air, without support, above the centre of a well. and the well hath eight pillars, and a canopy above it, and without there is a circle of marble paving-stones, and without them a gr

ALEISTER CROWLEY EQUINOX EQ I 1 2

to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe's shop is so handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual dclxxi. i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive way

ALEISTER CROWLEY EQUINOX EQ I 2 2

. hb:tzaddi. the star. 28th. 18. pisces. hb:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .ye

ALEISTER CROWLEY EQUINOX EQ I 2

to play "adam? and you call yourself a sage? tut! the game of "adam" is played as follows. take a key, a bible, an elastic band. 67 open the bible at random till you find a favourable text. there insert the key, leaving the barrel and ring outside. put the elastic band round the book, so as to fix the key firmly in it. balance the whole arrangement by putting your thumb and that of the assistant magus of art under the ring, thumb against thumb (an important but, as i hold, heterodox school of adepts employ the forefinger) keep very still; and ask your question "adam, adam, tell me true! shall i &c. if the bible turns in a dextro-rotary manner the answer is "yes; if in the opposite direction "no" this sublime method of tearing out the heart of destiny is evidently derived from a slightly m

ted with sexuality, and are excessively dangerous from this cause "dirt is matter in the wrong place" and to mix, consciously or unconsciously, either morality or immorality with religion is dirty; and dirt makes disease. the victim becomes a fanatic at the best, at the worst and most frequent a driveller. of a lower type are the loves of magi and invoked elementals. as levi says "the love of the magus for such beings is insensate, and may destroy him" it surely will, if he beware not in time. higher again because more purely formless and for this reason truer to the vedana type are the ecstasies of joy and agony experienced by such men as luther, fox, molinos, and others. professor william james treats most adequately of this matter in his "varieties of religious experience" the limitatio

ath 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 most famous adept in paris at the time "i told my story, just as i have told it to you, but with strong passion "there is an illusion, master' i ended 'put forth the power and destroy it"'were i to destroy the illusion' returned the magus 'thinkest thou to see a virgin with gold hair? nay, but the eternal virgin, and a gold that is not gold"'is nothing to be done"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accept me

all things perfect, and delivered them over unto the "second mind; whom all races of men call 'first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written "for the mind of the father said that 'all things should be cut into three' whose will<magus of power in taro= will> assenting all things were so divided. for the mind of the father said "into three" governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth" thus floweth forth the form of the triad<<ritual of the path of the daughter of the firmament> thus is formulated the creative trinity which is, as it were, the essential prelimina

3 "vide" in the portal ritual the explanation of that terrible key "see" account of this ritual in "the temple" also, 13 is the numeration of aleph-chet-dalet= unity, as also is the great name of god, aleph-lamed, by aiq bekar or temurah- the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is mercury, the magus- the vox dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the magical history" hb:resh signifieth the head or beginning of time and 179 things; and by taro it is glory, life, light, sun. thus read "of the dawning of life and light" hb:aleph is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual "whirling mot

ALEISTER CROWLEY EQUINOX EQ I 3 2

of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs betwe

e chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of

. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the

d the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth

ash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and

ALEISTER CROWLEY EQUINOX EQ I 3

dread this midnight of the soul. marsyas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marsyas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there'

nally true, and god permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. he must be without bodily defects, and proof against all contractions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence.1 the "via mystica" leading to this pre-eminence may aptly be compared to a circl

s, to the left the goal is nothing. yet the paths are not two paths, but one path; and the goals are not two goals, but one goal. the aspirant upon entering the circle must travel by the one or the other, and must not look back; lest he be turned into a pillar of salt, and become the habitation of the spirits of earth "for thy vessel the beasts of the earth shall inhabit" as sayeth zoroaster. the magus travels by both simultaneously, if he travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line can a

ly, if he travels at all; for he has learnt what is meant by the mystery "a straight line is the circumference of a circle whose radius in infinity; a line of infinite length in the mind of the neophyte, but which in truth is also a line of infinite shortness in that of the magus, if finite or infinite at all. the circle having been opened out, from the line can any curve be fashioned; and if the magus "wills it" the line "will be" a triangle, or a square, or a circle; and at his word it will 140 flash before him as a pentagram or a hexagram, or perchance as an eleven-pointed star. thus shall the aspirant learn to create suns and moon, and all the hosts of heaven out of unity. but first he must travel the circumference of the circle; and, when mystically he has discovered that the goal is

ant learn to create suns and moon, and all the hosts of heaven out of unity. but first he must travel the circumference of the circle; and, when mystically he has discovered that the goal is the starting- point, and where he entered that circle there also will it break and open out, so that the adytum of its centre becomes as an arch in its outer wall, then indeed will he be worthy of the name of magus. the keystone to this arch some have called god, some brahma, some zeus, some allah, some even iao the god of the sounding name; but in truth, o seeker, it is thy-self_ this higher dimension in which the inner becomes the outer, and in which the single eye alone can see the throbbing heart, master of the entangled skein of veins. let us for example's sake call this attainment by the common n

ALEISTER CROWLEY EQUINOX EQ I 4 2

w. if we are in any way to shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecst

ALEISTER CROWLEY EQUINOX EQ I 4

emmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance 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 th

ALEISTER CROWLEY EQUINOX EQ I 6 2

emmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance 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 th

ALEISTER CROWLEY EQUINOX EQ I 6

m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, al

"i? you? this is intolerable. give me mere hafiz! here, thickhead! she was your mistress, i suppose? most women in paris seem to be" 146 "sir "yes or no? well, silence gives consent- no! she wasn't! you lie! she never gave herself but once- go and look at the mark on her throat" rolles reeled back, stunned by the bludgeon truth "i am no fool "not by a long chalk! keep your end up, and you'll be a magus in this life yet, though. in the meantime- oh, be a devil" the younger man divined the infinite love and wisdom beneath the brusquerie of the brother. his eyes filled with tears "i'll win her, sir, by god" he said enthusiastically "lose yourself to her. only so. off now, boy! i am busy. i must twiddle- twiddle--twiddle" edgar bowed and went. he could not trust himself to speak: the love that

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. 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 i

ALEX SANDERS THE KING OF THE WITCHES

o.recall it to find out what it meant, but without success. alex decided they could not leave it at that; he removed the magic circle and made a simple witches' ring. he and eunice stepped inside it and he invoked the spirits and demandedto know what had to be done 'you are to get the circle with a.crystal in it' was the reply 'but i don't know of such a circle' he argued 'where am ito getit 'the magus, the magus' repeated the voice 'wha.t is it? is it a book 'yes 'but where shall i find it 'where books are" in a library' was the reply. but it was not in the library when he went the next day; it had been stolen.:the librarian suggested he try the library at manchester university, and there alex was able to read a copy of the magus hy sir francis barrett, first published in the .early ninet

ALEXANDRIAN BOOK OF SHADOWS OCCULT

weapon immediately uses it to recast the circle, but without words. notes: if possible, lay sword with an already consecrated sword or athame. it should, if possible, be consecrated by both a man and a woman, both of whom are initiated, and both naked as drawn swords. during consecration, press down on sword hard with consecrated sword or athame. if possible partake of cakes and wine first, then magus should sprinkle with water, witch should cense in first conjuration, then sprinkle and cense and conjure again with second conjuration. if true sword and athame are available, a sword and athame can be consecrated at the same time in which case magus should press with sword on sword, and witch with athame on athame, and new sword and athame should touch. in any case, when finished the weapon

the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword or athame, with a fivefold salute) all these weapons should be presented to the new owner with salute. if a witch que

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

invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to be made a high priest and magus (high priestess and witch queen. candidate is returned to center, facing altar. coven links hands and thrice circle c. candidate is now assisted to kneel and rebound securely, facing altar. hierophant says: h: to attain to this sublime degree, it is necessary to suffer and be purified. art thou willing to suffer to learn? c: i am h: i purify thee to take this great oath rightly. the bell is

knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic hair again, saying: h: i consecrate thee with oil. and again with wine, saying: h: i consecrate thee with wine,?td> and lastly kisses candidate in the same pattern: h: i consecrate thee with my lips, high priest(ess) and magus (witch queen. the blindfold and cable-tow are now removed and the initiate is congratulated by coveners. h. takes up magic sword from altar, saying: h: you will now show the use of each of the working tools in turn. first the magic sword (s (initiate silently redraws circle and returns sword with a s) h: second the athame (s (initiate silently redraws circle and returns sword with a s (initi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

in man's soul. isis unveiled, i, 459. 2. the trinity of nature is the lock of magic, the trinity of man the key that fits it. isis unveiled, ii, 635. 3. magic is occult psychology. isis unveiled, i, 612-616. 4. the astral light is the chief agent of magic. isis unveiled, i, 128, 616; s. d, i, 275; ii, 537. 259 93: magic. the very word magic bears within itself proof of its high origin. the latin magus, the greek magos, a magician, gives us all those other words that are so indicative of authority, wisdom, superiority. then we have magnitude, magnificent, magniloquent, to express greatness in position, in action and in speech. with the termination slightly changed the same words become majesty, implying dominion, and again, we have magistrate, anything that is magisterial which again has b

ARADIA GOSPEL OF THE WITCHES

earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request. give mewhat i ask, and thou shalt have honour and offerings; refuse, and i will vex thee by insult. socanidia and her kind boasted that they could compelthe gods to appear. this is all classic. no oneever heard of a satanic witch inv

BALANONES TEMPLE OF SET FAQ

at the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref> 2.0 philosophy 2.1 xeper- perhaps the best discussion of xeper available online is magus don webb's, found at: http//www.xeper.org/pub/tos/xeper2.html- balanone: setian philosophy centers around the egyptian concept of xeper (often spelled khepher, personified by the egyptian neter (god) xepera (khephra, a concept that can be translated to "self improvement" or perhaps "be all yo u can be" though that statement above seems simple enough, the study and pursuit of xeper has proven

doctrine the temple of set has no dogma, but it does have teachings. we're sometimes accused of having dogma because of these teachings. the ref document includes some discussion detailing the distinction i see between doctrine and dogma. there is some disagreement on this issue, primarily i believe because people use different definitions for dogma. for example, in reviewing a draft of this faq, magus don webb, the high priest, suggested i erred in my statement above: dw> actually the temple of set does have dogma: dw> 1. being and becoming are good. dw> 2. being and becoming can be enhanced by consciously chosen activities including magic. dw> 3. the temple of set, if properly maintained and used as a tool can be used to obtain being and becoming. dw> that's about it> 3.0 religion 3.1 th

ursuit of the specialized tools for their personal achievement. some orders, like the order of the vampyre or the order of the trapezoid, are well known beyond the boundaries of the temple walls, while others have lower profiles. the ref document includes more information, specifically concerning the order of the trapezoid. 5.6 the high priest- the high priest of the temple of set at this time is magus don webb- the high priest is chosen by the chairman of the council of nine, and serves indefinitely until he vacates the position or is removed from office by the chairman- the high priest serves as the president of the corporation. see the ref document for more information concerning the high priest of set> 6.0 setians and setianism "setian" is the generic term which applies to each member

e term "setianism" i find "setianism" a convenient term to use when i am referring specifically to the setian way of life, or to any combination of these ideas. 6.1 activities what do setians do? this topic is covered in the ref document. 6.2 setians 6.2.1 specific setians- executive director- can be contacted through the temple's postal address, or through email balfaq.ed@xeper.org- high priest- magus don webb can be contacted through the temple's postal address, or through email (balfaq.hp@xeper.org- dr. michael aquino- the founder of the temple of set can be contacted through the temple's postal address or through email (balfaq.maquino@xeper.org- balanone- this long -time member (and author of this document) can be contacted through the temple's postal address or through email (balfaq@x

agans? that's a question which depends heavily upon your definition of "pagan" see the ref document for this discussion. 6.2.3 imposters if imitation is the sincerest form of flattery, then how should you look at people who claim to be members of the temple of set and aren't? if you encounter someone online (or offline) who claims to be setian, how do you know if they really are? our high priest, magus don webb, offers an excellent answer in his essay "how to spot a setian (http//www.bigfoot.com/ balanone/spot.html. my personal answer is less meaningful, but they're techniques you might find useful* all members of the temple of set can be identified physically by their colored cloisonne point-down medallion, and by their membership card (with expiration date. if you have physical contact w

BLAVATSKY H P ANTHROPOGENESIS

ver" mr. c. w. king thinks "and thus adds one pair to the proper fifteen("the gnostics" etc, pp. 263-4) here king falls into the opposite error: the pairs of aeons are not 15 (a blind) but 14, as the first aeon is that from which others emanate, depth and silence being the first and only emanation from bythos. as hippolytus shows "the aeons of valentinus are confessedly the six radicals of simon (magus" with the seventh, fire, at their head. and these are: mind, intelligence, voice, name, reason and thought subordinate to fire, the higher self, or precisely the "seven winds" or the "seven priests" of anugita* not necessarily at death only, but during samadhi or mystic trance* all the words and sentences between parenthetical marks, are the writer's. this is translated directly from the lat

BLAVATSKY H P COSMOGENESIS

. 72, openly declared that he had performed "miracles" by means of the book of sepher jezireh, and challenged every sceptic. franck, quoting from the babylonian talmud, names two other thaumaturgists, rabbis chanina and oshoi (see "jerusalem talmud, sanhedrin" c. 7, etc; and "franck" pp. 55, 56) many of the mediaeval occultists, alchemists, and kabalists claimed the same; and even the late modern magus, eliphas levi, publicly asserts it in print in his books on magic[[vol. 1, page] xliv introductory. namely, about 5,000 years. in about nine years hence, the first cycle of the first five millenniums, that began with the great cycle of the kali-yuga, will end. and then the last prophecy contained in that book (the first volume of the prophetic record for the black age) will be accomplished

ury; the psychic force of sergeant cox, and the atmospheric magnetism of some naturalists; galvanism; and finally, electricity- all these are but various names for many different manifestations or effects of the same mysterious, all-pervading cause, the greek archeus" we now add- it is all this and much more[[vol. 1, page] 339 the mystic fire. light" and magnes. as truly expressed by an opponent, magus and magnes are two branches growing from the same trunk and shooting forth the same resultants. and in this appellation of "living fire" we may also discover the meaning of the puzzling sentence in the zend-avesta saying that there is "a fire that gives knowledge of the future. science and amiable speech" i.e, develops an extraordinary eloquence in the sybil, the sensitive, and even some ora

BLUE EQUINOX

herion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eig

ally adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is said by the masters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clv

hable because unlit, the love of god burns steady, like a lamp. it burns! beyond the sands, beyond the stars. it burns! beyond the bands, beyond the bars, and so the expanse of mystery veil by veil burns inward, plume on plume still folding over the dissolved heart of the amaz d lover. the angel wings over the holy grail! liber dcccxxxvii the law of liberty a tract of to mega qhrion 666 that is a magus 9 =28 a.a. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 47 liber dcccxxxvii the law of liberty (all quotations in this tract are from liber ccxx, the book of the law) do what thou wilt shall be the whole of the law. i i am o

ttainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daughter of the flaming sword propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f rec

the current of life, without the safeguard of an absolute external retirement and renunciation, such as is advocated by eastern teachers. but in the way of the a.a. externals are of less account than essentials, and v.i.o. was under the guidance and guardianship of an order whose omniscience is impeccable, and its ward sure (to be continued) liber ccc khabs am pekht an epistle of therion 9 =28, a magus of a.a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 173

BOOK T

aturn 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 aces, represent

twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of

CHRONOLOGIA RORISPERGIUS

ew-day this volume-"hebraic tongue restored" 1821 richard laurence published the first english translation book of enoch 1822 jean-francois champollion began to decipher the egyptian hieroglyphs. 1823 lenain publishes la science kabbalistique ou l'art de connaitre les bons genies. 1828 june 19- july 26, 1892 francis george irwin lucis> 1828-1895 mahasaya lahiri 1829-1881 edmond billaudot(magus edmond)grand tarot belline 1830 german edition of sefer yetzirah published by john (johann) friedrich von meyer d.d. 1831 helena petrovna blavatski (helena petrovna von hahn, cofounder of the theosophical society, born of german parents in yekaterinoslav (now dnepropetrovsk, ukraine. sefer yetzirah printed at salonica 1832 henry steel olcott, cofounder of the theosophical society, born 1833

a. ayton, john yarker, william wynn wescott, kenneth robert henderson mackenzie. 1884 warsaw edition zohar. saint-yves d'alveydre mission des juifs. 1885-1936 sri yukteswar 1886-1951 ren gu non 1886 frederick holland- the temple rebuilt 1887 frederick holland -the revelation of the shechinah 1887, 1893 (1911, scholem, 1890 "sepher yetzirah, the book of formation" w. wynn westcott, mb. jp. supreme magus of the rosicrucian society of england. 3rd edition samuel wesier, inc. translated from the hebrew. follows golden dawn. translates hebrew into english, and collated with latin versions of pistorius, postellus and rittangelius, following the latter, rather than former commentaries. 1887-1961 ren schwaller 1888 anna kingsford (annie bonus) dies papus' trait el mentaire de science occulte publi

CROSSING THE DESERT

of the field. the light of satanael shall endure, even though it be but a tiny spark within a few at those times of ignorance and fear when man in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall return as a blazing flas.a spell for crossing the desert by setnakt the divine formula of xepera xeper xeperu, whose physical form had entered the consciousness of magus aquino from budge's egyptian language, had as its most recent form before budge a spell of slaying apep and knowing the manifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii, second pharaoh of the xxth dynasty, in which ramses iii is depicted as the god khepher. the image of khepher exists at a shrine in the

DEITUS

visualized going out for many miles then this actually occurs and a tremendous area is swept clear. when doing these movements always walk the middle way and be mindful of others and do not intrude upon their way of life. we never have a right to impose our way of life on others. however, it is quite acceptable to be a blessing to the location, unobserved, wherever we aththelema, xeper, deitus by magus tsirk susej the purpose of this thesis is to elucidate upon the meaning and significance of the word of the aeon of lucifer, deitus, and the law of the aeon of lucifer, thelema, xeper, deitus or will to come into being as a god. in so doing, i will also discuss the demonic bible, the system of magic revealed to me by my unholy guardian demon, the spirit azael, and the embassy of lucifer, the

y becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creates a new aeon or changes an existing aeon, and establishes a law. it may be more accurate (but less poetic, however, to say that the magician views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves of an ocean. the ocean in th

DEMONIC BIBLE

and move in their own spheres. i have said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichrist servant& disciple of the dark lord as revealed to him by his unholy guardian demon the spirit azael 1999, 2004, the embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal struggles and/or sufferings of individuals, have all been described by artistic means in the past two millennia or so

nings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (with its own xeper, it is only fitting that we present an updated version of this te

igns 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 magic, and the enochian keys of dr. john d

embassy of s.a.t.a.n (s.a.t.a.n. stands for survival and the androgyne nation) the social realist philosophy espoused by nomolos was one of predator and prey emphasizing survival of the fittest. satan, remarked nomolos, was an androgynous being. in the future, he believed, mankind would evolve into an androgynous race. a new embassy a new aeon the embassy of lucifer was established in 1991 ce, by magus tsirk susej, as a political embassy representing the dark lord and his infernal empire and as the vehicle for the creation of a new aeon. magus susej understood at the time only that this new aeon, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum

re and as the vehicle for the creation of a new aeon. magus susej understood at the time only that this new aeon, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of a

DION FORTUNE MYSTICAL QABALA

ader that kether, the first manifest, represents the primal crystallisation into manifestation of that which was hitherto unmanifest and therefore unknowable by us. concerning the root from which kether springs we can know nothing; but concerning kether itself we can know something. it may be for us at our stage of development the great unknown, but it is not the great unknowable. the mind of the magus must compass it in his higher visions. in my own experiences with the operation known as rising on the planes, which consists in carrying consciousness up the middle pillar by means of concentration on the successive symbols and the paths, kether, on the one occasion when i touched its fringe, appeared as a blinding white light, in which all thought went completely blank. mystical qabala pag

the case of the son of zeus, and the eucharist in the case of the son of jehovah. thus we see that there is a lower form of manifestation, which "shews us the father" but that this rite owes its validity solely to the fact that it derives its illuminating intelligence, its jnner robe of glory, from the father, chokmah. ii 22. the grade of initiation corresponding to chokmah is said to be that of magus, and the magical weapons assigned to that grade are the phallus and the inner robe of glory. this teaches us that these symbols have a microcosmic or psychological significance as well as a macrocosmic or mystical one. the inner robe of glory must surely signify the inner light [page 130] which lighteth every man that cometh into the world the spiritual vision whereby the mystic discerns spi

is essentially the sphere of the concrete mind how right it is that the qabalab should give the supreme virtue as truthfulness. 38. the correspondence in the microcosm is given as the loins and legs, in accordance with the astrological ruling of the planet mercury. 39. the symbols associated with hod are given as the names and versicles and the apron. the names are the words of power wherein the magus sums up and evokes into conscious ness the multiform potencies of the beni elohim. these names are by no manner of means arbitrary and barbaric vocables, without etymology or meaning. they are philosophical formulae. in some cases their interpretation is etymological, as in the case of the egyptian deities, whose names are built up out of the names of potencies and symbols when used to indic

; and the higher mind is tiphareth. whatever the higher mind can conceive can readily be brought through into manifestation in the subjective malkuth. we do better to rely upon this method of evocation rather than the extraneous devices of extruded ectoplasm or the outpouring of vital fluids, even if this latter device were practicable in our modern civilisation. 48 the best magical weapon is the magus himself, and all other contrivances are but a means to an end, the end being that exaltation and concentration of consciousness which makes a magus of an ordinary man "know ye not that ye are the temple of the living god" said a great one. if we know how to use the symbolic furniture of this living temple, we have the keys of heaven in our hands. 49. the key to this use is given in the micro

harges, which are for ever weaving backwards and forwards with tremendous activity in the background of matter and form its basis. everything that we know as matter builds up on this groundwork. it is with the help of these fiery lives that certain types of magic are worked. there are but few who can work such magic, for the denser the plane to be manipulated, the greater must be the power of the magus who commands it. 86. the mundane chakra of malkuth is the sphere of the elements. these we have already considered in such detail as is possible in these pages. 87. the spiritual experience of malkuth is the vision of the holy guardian angel. now this angel, which according to the qabalists is assigned to each soul at birth and companions him till death, when it takes him into its keeping an

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trial

EMPERORS NEW RELIGION CHURCH OF SATAN

y night, michael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been this act of mine that ordained his fall. michael aquino, you are become magus v of the aeon of set [49] the church of satan has a case against michael aquino in terms of the postulated 1975 schism. firstly, the church of satan advises that michael aquino s revelation might have been prompted by a strong desire to be a new anton lavey or to take over the church of satan: this supernatural revelation supposedly gives him the right to supercede the church of satan. doesn

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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

university press, 1923. mead, g. r. s. apollonius of tyana: the philosopher-reformer of the first century a.d. 1901. reprint, new hyde park, n.y: university books, 1966. philostratus. the life of apollonius of tyana. translated by f. c. conybeare. london: macmillan, 1912. apollyon the destroying angel or prince of the underworld (rev. 9:11, synonymous with abaddon. sources: barrett, francis. the magus. 1801. reprint, new hyde park, n.y: university books, 1967. apostolic circle a sectarian group of early american spiritualists that claimed to be in communication (through the mediumship of mrs. benedict of auburn) with the apostles and prophets of the bible. the sect also believed in a second advent. james l. scott, a seventh day baptist minister of brooklyn, joined the group in 1849. he de

ia of occultism& parapsychology. 5th ed. 94 tobias and his wife, sarah. jewish legends claim that asmodeus was the result of a union between the woman naamah and a fallen angel. asmodeus was often represented in magical texts as having three heads.a man, a bull, and a ram, riding a dragon, and carrying a spear. directions for evoking this demon are contained in the well-known magical textbook the magus; or, celestial intelligencer by francis barrett (1801. sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. aspidomancy a little-known form of divination practiced in the indies. according to the seventeenth-century writer pierre de lancre, the diviner traces a circle, takes up his position seated on a buckler (shield, and mutters certain c

ssessment: a review of the literature. psychological reports 57 (1985: 367-382. forer, b.r. the fallacy of personal validation: a classroom demonstration of gullibility. journal of abnormal psychology 44 (1949: 118-121. barqu according to legend, the demon that holds the secret of the philosophers stone. barrett, francis (fl. nineteenth century) british magician francis barrett, the author of the magus; or celestial intelligencer (1801, stands at the fountainhead of the modern practice of ceremonial magic. little is known of the early life of barrett, who is pictured as a young man in the portrait included in his book. however, in a footnote in the magus, he offered himself as a magical teacher and invited readers to contact him if they wished to become his student (limited to 12. he was a

cquired his knowledge from the library of ebenezer sibley (1751.1799, the author a decade earlier of a four-volume work surveying occultism. his library was sold through two london dealers and included english editions of the works of henry cornelis agrippa von nettesheim, peter of albano, jean baptiste von helmont, and giambattista porta. these were the major items used in the preparation of the magus; very little new material was contributed by barrett himself. the major new material was a set of portraits of various demonic personalities, possibly seen by barrett while scrying. at a time at which occult material was relatively scarce, barrett s book offered readers a comprehensive introductory survey of magic and the occult arts as then known. it included sections on astrology, arithman

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

or. 1917. reprint, new york: w. w. norton, 1965. reynolds, aidan, and william charlton. arthur machen: a short account of his life and work. london, 1963. 951 sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. macionica slavonic name for a witch (see slavs) mackenzie, kenneth r(obert) h(enderson (1833.1886) prominent british occultist, an honorary magus of the societas rosicruciana in anglia, and a member of the hermetic society of the golden dawn. during 1858.59 he edited four issues of biological review, devoted to spiritualism, homeopathy, and electro-dentistry. mackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwife

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 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 alleg

ormed a valuable service in exposing fraudulent psychic feats. because of their history of exposing fraud and their knowledge of the many techniques for creating illusions, stage magicians tend to be skeptical of all claimed paranormal feats. sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. bonewits, philip e. i. real magic. new york: coward, mc- cann& geoghegan, 1971. reprint, new york: berkeley, 1971. christian, paul. the history and practice of magic. 2 vols. london: forge press, 1952. christopher, milbourne. the illustrated history of magic. new york: thomas y. crowel

ral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments and accessories; magical vestments and appurtenances) sources: barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. thompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway books, 1974. waite, arthur edward. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. woodroffe, sir john. sakti and sakta

ass with eight concelebrants, father maguire blessed the congregation magnetic phenomena encyclopedia of occultism& parapsychology. 5th ed. 966 and went to pray with the sick. subsequently a 46-year-old mother, paralyzed for several months with a cancerous tumor, claimed that she regained the use of her left arm and was able to walk again after being virtually immobile (see also healing by touch) magus a master magician or adept. the magi, or magicians (plural form of magus, were the wise men of the ancient persian priesthood. it is noted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in

EVERBURNING LAMPS

like study of what are known as modern sciences, a study of enormous 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 chri

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ssance with which this book will be concerned, the return to a pure golden age of magic, was based on a radical error in dating. i he great forward movements of the renaissance all derive their vigour, their emotional impulse, from looking backwards. the cyclic view of time as a perpetual movement from pristine golden ages of purity and hermes trismegistus the works which inspired the renaissance magus, and which he believed to be of profound antiquity, were really written in the second to the third centuries a.d. he was not returning to an egyptian wisdom, not much later than the wisdom of the hebrew patriarchs and prophets, and much earlier than plato and the other philosophers of greek antiquity, who had all so the renaissance magus firmly believed drunk from its sacred fountain. he is

e will of god who, without envy, lavishes his favour upon his work, in which is assembled in one all, in a harmonious diversity, all that can be seen which is worthy of reverence, praise and love."1 thus egypt, and its magical religion, becomes identified with the hermetic religion of the world. so we can understand how the content of the hermetic writings fostered the illusion of the renaissance magus that he had in them a mysterious and precious account of most ancient egyptian wisdom, philosophy, and magic. hermes trismegistus, a mythical name associated with a certain class of gnostic philosophical revelations or with magical treatises and recipes, was, for the renaissance, a real person, an egyptian priest who had lived in times of remote antiquity and who had himself written all thes

ouwer, vol. 36, i960, pp. 755-9- 8 hermes trismegistus general passages lactantius condemns the worshipping of images, and he also thinks that the demons used by magi are evil fallen angels.1 these things are, however, never associated by him with trismegistus, who always appears as a revered authority on divine truths. it is no wonder that lactantius became a favourite father for the renaissance magus who wished to remain a christian. augustine was, however, a difficulty for the renaissance magus who wished to remain a christian, for augustine in the de civitate dei delivers a severe condemnation of what "hermes the egyptian, called trismegistus" wrote concerning idols, that is to say of the passage in the asclepius, which he quotes at length, on how the egyptians in their magical religio

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 ignoring it, though timidly, by practising magic. giordano bruno was to take the bolder course of maintaining that the magical egyptian religion of the world was not only the most ancient but

ibuted the chaldean oracles, which were not, as supposed, documents of extreme antiquity but dated from the second century a.d.1 the incantatory magic supposed to have been taught by orpheus, who comes second in the chain of prisci theologi, was based on the orphic hymns, most of which date from the second or third century a.d.2 thus hermes trismegistus was not the only most ancient theologian or magus whose sacred literature was badly misdated. nevertheless it is probable that hermes trismegistus is the most important figure in the renaissance revival of magic. egypt was traditionally associated with the darkest and strongest magic, and now there were brought to light the writings of an egyptian priest which revealed an extraordinary piety, confirming the high opinion of him which the chr

FRATER ELIJAH ANGELS OF CHAOS

t 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 operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as th

taken at least until after initial contact with the angel is established. and definitely not in the demonic bindings phase. why is this the 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 necessar

ttoo on my leg just went away and i had new flesh covering my leg a black women with crazy eyes walked by me this morning and said in this deranged voice, you can t see him, but he loves you. 8/16/99 this initiation period is pure suffering. every facet of my life has changed. i see communications all around me all the time and reminders of the cipher of az. 8/27/99 there are so many traps of the magus! it is safe to assume that one must never believe, although belief is useful. even all of this old testament flare that has been called forth from my upbringing is a trap. every action must be waged against it s opposite, i must not falter along this way. did i forget to mention that everything both inside and outside of existence is insane? just thought i would clear that up. 10/1/99 the ma

l guardian. to drink of her cup is the most delicate poison; understanding is a bottomless well. her burning forms have a hunger. she is to be our mistress and slave, servant and concubine. she is victorious in her inferno, forever amid the brethren how do i write of this? simply. ye cannot. i made her swear to be and bind herself to me. a trick? no, her arousal is her nature. she understands the magus& the way. she is to be a tool by us also and a sweet succubus. it is truly frightening how she manifests. she is the queen of the quliphoth, for we are of her. as our heart swells upward to heaven, the self of i comes to understanding in her burning. 7 the scarlet brotherhood i hate to use the words, i understand, because this is better said in silence, but these writings are one of shared v

s very simple. a sexual congress turned inward. involuted light, which can be used for communication enhancement, protection against quliphotic forces, vampirism or any other number of uses. our nature becomes readily apparent by our actions. sex is the universal impulse. i/5b: an encouragement of chrnzn to the reader seeking knowledge. he placates the ego (as is it s nature) to the demise of the magus. it knows not of understanding. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. the quaklephant jests and jeers at the mage, c

FRATER U D PRACTICAL SIGIL MAGIC

ngkurth, zos kia (berlin: stein der eisen, 1983, pp. 256-264. w 1 comments/ 131 xi/84, pp. 221- 29. g scribble. d farch smith does oint out, however, that some aesthetic corrections may his thesis is enlightening and witty and annot be discarded completely, although a convincing ided more clarity to his rocedures. 11. for example, refer to sujja su fa fno-ta fs element- magie (bad honnef: edition magus, 1983, pp. 51- 56. 12. cf. my article gmythen in tuten. vom magischen umgang mit analogien h in unicorn, 2 13. ray sherwin, the book of results (leeds: the sorcerer fs apprentice press, p. 32ff 14. see timothy d farch smith fs introduction to francis barrett fs the magus (secaucus, nj: citadel press, 1977, pp. vi-vii. his explanation is a bit tricky. the magician places the figures of a magi

FULLER J F C SECRET WISDOM OF THE QABALAH

hould he, however, have equilibrated the good and evil qualities of his three-dimensional nature before attaining to the vision of the fourth, knowing that all conscious conceptions are illusionary, after attainment he will remain silent and radiate forth spirituality in place of making graven images of its source. to will, to dare, to know, and to remain silent are the four supreme powers of the magus, and the fourth is the divine synthesis of the preceding three. those who attain to the fourth (the final letter of the divine name) are the leaders of light- the man jacob who wrestled with tetragrammaton at the ford of jabbok and who did not attempt to pronounce his name. those who attain to the first three only are like jason, who cast the cubic stone of the wise into the midst of the hos

confidence, as if they were depositaries of marvels which they do not understand all the same. 19 on the tablet of cebes may be read these words: there is only one real road to be desired, and this is wisdom; there is but one evil to fear, and it is madness. in these few words are summed up the rewards and the penalties of the mystic way. to attain to the light, the ineffable lvx, is the act of a magus; to expend this power is the act of a magician. if held erect, as held by buddha, so that the uninitiated can see only its reflection, then magic is white. to hold it downwards so that the light burns among them, then magic is black. the first attitude is symbolized by the trident of neptune, the ruler of the unstable waters; the second by the threepronged fork of the medieval devil, by whic

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

the grade of adeptus exemptus and authorizing him to found' a new english society of the goldendawn.he was further empowered to 'choosetwolearned persons in order to make up the first three masters, and these he duly selected fromwithinthe ranks of the s.r.i.a. he was by now secretary-generalofthesociety, and chose as his companionstwoequally prominent members:drw.r.woodman (1828-91, the supreme magus (i.e. head) of the society and a learned kabbalist, and s.l.m. mathers,2a memberofthe society'shighcouncilwhohad already expanded the rituals on westcott's behalf and converted them.into workable form.on1 march 1888 the three chiefs issued themselveswitha charter to found 'isis-urania templeno.3',and gave themselves roles that mirrored their positions in thes.rj.a.:woodman was imperator; wes

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

(chemical wedding) was written in german by c.r.butwasnotthen published.itnarrates the attainment by himofthe grade of"equesaurei lapidis" or "knight of the golden stone'.18 thegoldendawn'in1484the founder and imperator c.r. died, his body was embalmed and put into the vault, which was closed and con255 cealed from the membersofthe latest circle of junior students 'frater d. was then chosen to be magus, and after his death frater a. at a date unknown, but he died in1600.his successor was fratern.n.,who in1604discovered the entrance to the cavern and caused it to be opened,120years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the frat

t martock in somerset, where he was made a mason in1872;butby1880he had moved to london, taken up his various occult pursuits and joined the rosicrucian society.forthe next ten years he advanced steadily both in medicine and in hermeticism: in1881he became a deputy coroner, in1882secretary general of the s.r.i.a; by1892he was coroner for north-east london, and in the same year was elected supreme magus of the rosicrucians. and during that same decade he made the discovery that was to bring him a doubtful kind of immortality. in1887,according to his own story, westcott acquired and translated a strange manuscript that had been written in a cipher, to which, fortunately, he possessed the key.themanuscript contained the rough draft of a series of initiatory rituals of a quasi-masonic nature.i

arry on the order without interference from his nominal and non-existent superiors in germany. as his co-chiefs of temple no.3 (number 1 was sapiens dominabitur astris' fictitious licht, liebe, leben temple, and number2the equally fictitious hermanubis templeofthe unknown englishmen who held the cipher manuscript before woodford's alleged discovery of it) westcott selecteddrw. r. woodman, supreme magus of the s.r.i.a, of whom little is known and less need be said, and another rosicrucian mason,creation29samuel liddell macgregor mathers.tomathers, westcott entrusted the taskofreconstructing the cipher rituals so that they could be worked. he had already ensured, with mathers' help, that theorderwould be well publicized.thefirst step in promoting theordercame in february 1888, with a letter

<30=80)and philosophus(4260=t),which were the only grades given in the manuscript. these five constituted the whole of the first order grades and to them westcott added three more for the secondorder-adeptusminor(so=6260, adeptus majorw=5260)and adeptus exemptus (7260",o)_and a further three for the secret chiefs of the third order who dwelt solely on the astral plane: magister templi (8260=3260),magus(9260=2260)and ipsissimus(10260=i .all save the highest were drawn directly from the structure of the s.r.i.a. and indirectly from the eighteenth-century german masonic order of the gold and rosy cross.itwas essential to westcott's scheme of things to have ten grades, for they were intended to represent the ten sephiroth, or emanations, of the kabbalistictreeof life, the first grade,1260=n102

e lamp that burnt upon the altar 'unclean' he said a third time, and as he did so, all sense of power seemed to leave the room, and it became flat, ordinary and rather tawdry. taverner alone seemed real, all the rest were make-believe."forthose who knewthegoldendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a model magus for many wri255ters-forsomerset maugham inthemagician,for m. r.james incastingtherunes,even for himself inmoonchild(1929),where his fellow magicians of the golden dawn, all thinly disguised, appear as incompetentbutvicious necromancers battling against the holy magicofcyril grey/simon iff, who is crowley. he probably named himself after simon magus, who, to crowley's inverted wayofthinking

GILBERT THE MAGICAL MASON

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 qualifying in 1871 he joined his uncle's pr

ebellion' of 1900. the true history of the anna sprengelletters will probably never be known,butthere is nointroduction9doubt at all as to their spurious nature and virtually none that westcott was their author. he played only a very minor role in the later alarms and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any branch of

oth*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a

ischehochzeit(chemical wedding) was written in german byc.r.,butwas not then published.itnarrates the attainment by him of the grade of 'eques aurei lapidis' or 'knight of the golden stone. in 1484 the founder and imperator c.r. died, his body was embalmed andputinto the vault, which was closed and concealed from the members of the latest circle of junior students. frater d. was then chosen to be magus, and after his death frater a. at a date unknown,buthe died in 1600. his successor was fratern.n.,who in 1604 discovered the entrance to the cavern and caused it to be opened, 120 years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the

nd several hundred pamphlets upon the rosicrucian controversy were issued during the next few years; some of these, written by persons desirous of reception, praised the objectsofthefraternity, while many others, written by those who failed to secure admission, condemned the institution in no measured terms. michael maier, who lived from 1568 to 1662, was a famousgetmanphilosopher and rosicrucian magus, author of many learned works, notablysilentium post clamores,1617, and thethemis aurea,1618, which described rosicrucian regulations; he visited england and admitted robert fludd, m.a. andm.d.oxon, to rosicrucian adeptship.drrobert fludd, also known as 'robertus de fluctibus, who was born at milgate house, bearstead, in 1574, and died in 1637, was the son of sir thomas fludd, treasurer of w

GILBERT THE SORCERER AND HIS APPRENTICE

rd'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 bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,toread and to wonder. r.a. gilbertbristol,ap

acques gringonneur, an astrologer and qabalist, furthermore, cards were known prior to this period among the indians and the chinese. etteilla, indeed, gives in one of his tracts on the tarot a representation of the mystical arrangement of these52 the sorcererand his apprentice cards inthetemple ofptahat memphis, and he further says:'upona table or altar, at the heightofthe breast of the egyptian magus (or hierophant, were on one side a book or assemblageofcards or plates of gold (the tarot),andontheother a vase,etc.'this idea is further dilated upon by p. christian (the disciple of eliphas levi, in his'histoiredela magie,'to which i shall have occasion to refer later.thegreat exponents ofthetarot,court de gebelin, levi, and etteilla, have always assigned to thetarota qabalistico-egyptian

ttempt to cheat the priests, as without doubt they occasionally did, it might be a short and simple solution to devote him to typhon apophis, even as we may bid a man who has defrauded us go to the devil. only in ancient egypt we are told they did it with effect. an instance of the survivalofthis old idea was told me by a london doctor. a man came to see him from the basque, reputed to be a great magus and healer, a man of strange knowledges, desirous to learn something of bacteriology. among other things he was shown under a powerful micro255 scope a typhus germ, at this he looked very intently,egypt1an ritua.land modern witchcraft131returning again and again to this particular specimen. at last he said,'lhavelong wishedtoknow exactly whattyphonwas like.nowthat1know 11can cure the disease

GILBERT R A THE MASONIC CAREER OF A

cal contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, however

r. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, th

GNOSTIC CATECHISM

cal contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, his ideas and attitudes towards freemasonry are set out openly and clearly in his published work (see appendix b. the events of his early life are, however

r. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thomas (senior sub-magus, qui est aussi le tresorier general de la fraternitie; en second degre m. macgregor mathers (junior sub- magus)'28[28. this is followed by a list of members of the high council of the s.r.i.a, all described as chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, th

GNOSTIC HANDBOOK

deified. during the life of jesus, he prepared his disciples for this change in spiritual technology. he taught how they could come into contact with their light selves but that only after his death could they receive the power of sophia. it was only after he had conquered death that a path to individual theosis became available and the task of those who followed such as mary magdaelne and simon magus. later the gnostic st.paul offered a full revelation of the mystery of theosis. the new teachings as revealed by jesus and paul has two distinct aspects, the first is that of individual self discovery. this is the path of the dove known to the gnostics as the psychic path. it is the path outlined by jesus. after the death of jesus and outpouring of sophia at pentecost, james the just reveale

GOETIA LUCIFERIAN

the development of the will and the self through antinomian left hand path techniques. the author and publisher accept no responsibility for the misuse of this edition. the author wishes to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to thos

-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomo

GOLDEN DAWN RITUALS SADD

e 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 inferior sephiroth. c and tarot key 3, the emp

GOLDEN DAWN RITUALS VENUSZAM16

nge fundamental notes of the planets planet scale color planet sounds flash on f mars c red venus f# green a sun d orange moon g# blue b mercury e yellow jupiter a# violet c venus f# green mars c red 12 y moon g# blue sun d orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watc

GOLDEN DAWN RITUALS ZAM16

agram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watc

GOLDEN DAWN RITUALS ZAM21

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

virtuous and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the ai

rify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the

and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes

ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

l the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is 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 magici

before blaise de vigini re s famous table of combinations, used in cryptography, it was known as the right and averse table of combinations of the letters, revealed to us in cornelius agrippa s seminal magnum opus, the three books of occult philosophy, from renaissance times. later it was badly paraphrased by one of the foundation authors of the western occult revival, francis barrett, in his the magus, or celestial intelligencer. these, in their turn were influenced by abraham abulafia s rational tables of ziruph. while working on the typesetting of the second revised edition of secret cipher of the ufonauts, i have seen an interesting film, and run across some interesting items elsewhere dealing with the idea of art being used to conceal messages. in fact, some of the early work presente

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ple is your universe. enochian magcck does not recognize only one universe but a myriad of universes, one for each man. as our thinking tends to be similar to that of others, so our universes tend to overlap. as thinking (le, our inner subjective universe) tends to be dissimilar, so our universes tend toward isolation. this fact is dearly seen in the third aethyr, zom, where you can become a true magus, the creator and master of your own universe. man's nature aboye the first aethyr, lil, is monadic. below lil man's nature is dualistc. the two primary polarities of man's dualistic nature are objectivity (the universe) and subjectivity (consciousness. the circle. a cirde is the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical op

orr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magus chockmah zom enter spiritual plane and gain full mastery of life. ipsissimus kether lil enter non-duality 'these were used in the golden dawn. 151 sex in enochian magick for us, sex is the first unconscious manifestation of chiah, the creative energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forth-showing is on the "mag

enario is symbolized in nature by the rising sun, and in magick by the scarab or beetleheaded god of the egyptians, khepera. further reflection on this square will yield additional solar correspondences. as an exercise, you should meditate on all of the magick squares in this manual. 258 magical operations of the vrelp now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is cal led also the mystery of pan. let the magus then contemplate each in turn, raising it to the ul timate power of inf ini ty. wherein sorrow is joy, and change is stabili ty, and self lessness is self aleister crowley, liber b vetmagi the vrelp (va r- e l -peh, the myst i ca l se e r o f enochian magick

the grade of ipsissimus the mystery of selflessness, which is cal led also the mystery of pan. let the magus then contemplate each in turn, raising it to the ul timate power of inf ini ty. wherein sorrow is joy, and change is stabili ty, and self lessness is self aleister crowley, liber b vetmagi the vrelp (va r- e l -peh, the myst i ca l se e r o f enochian magick, is one who aspires to become a magus. a magus is one who has mastered the third aethyr, zom. the vrelp is an important stage in the development of any enochian magician and one in which each magician works to at tain. to aid in this development, use the magick square for vrelp as a talisman: this magick square adds gematrically to 680, where 68 is the number for the word adna which means "obedience (68x 10=680. aiq bkr reduces

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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 remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchi

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ls 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 pertained to their worship into devilish jugglery. presently there sprang up tales of the evil one^s immediate connexion with sorcery; and out of this proceeded the most incredible, most cruel jumbling up of imagination and reality. magic tricks

n on. galdr, as. galdor, ohg. halstar (not to be confounded with kelstar, sacrifice, p. 38-9, mhg. galsterie, schwanr. 813; we find galsterweiber for witches even in mod. german; galdr in itself seems not to have meant anything criminal, for meingaldr (wicked spell) is particularized, fornm. sog. 2, 137. on. galdra iascinnre, galdramad'r incantator, galdmhona saga; as. galdorcrceft magia, galdere magus; ohg. jcalstarari incantator' medea diu handega galsterard' n. cap. 100. in like manner the fr. charme, charmer come from carmen, and enchanter incantare from cantus, canere. the m. lat. carniinare, to enchant, gave birth to an ohg. garminari, germinari incantator, germinod incantatio, diut. 2, 326^ gl.doc. 213\ germenod, n. cap. 100; which afterwards died out of the language. the mhg. alrea

f old-fashioned charms as opposed to scientific medicine, superst. i, 873; the teutonista gives boifen as synon. with conjuring, and the m. nethl. ut hoeten is sanare (reinh. 5394 (s//d"r or sawd"r is a poetic word for a fire to cook by 'a sey'si bera' sffim. 54, to set on the fire, take to cook, make to boil- eoth de nomin. vet. germ. med. p. 139^ foreign terms are less interesting, e.t. as. dry magus, pi. dryas, drycrceft magia, whose celtic origin is betrayed by the familiar name of druid; ir. draoi wizard, draoidheachd sorcery. nigrovianzie already in medieval 23oets, ms. 2, 10' der list von nigromanzi' parz. 453, 17. 617, 12, list m. answering to on. iffrott, which snorri uses of magic; nigromancie, maerl. 2, 2g1' der swarzen buoche wis' seid-man. juggler. 1037 now, as the concocting

on erste wart erfunden (first invented' another opinion propounded in herbert 9372. our mid. ages saddled the saracens in spain and apulia with its invention' ein piilunch zouber' ms. 2, 133. 1038 magic. 0. iv. 16, 33, kouhelari, georgsl. 2b, goucaltuom magia, gl. mons. 375, goukel praestigium, n. ps. 65, 3; mhg. gougel gougelcere, walth. 37, 34, our gaukel, jnggle; on. kiikl praestigium, huklari magus; m. netlil. cokelere hariolus, diut. 2, 217. others derive gaukler from joculator, and one thing that seems to be in its favour is the mild meaning, of mere sleight-of-hand, which still clings to gauklerei (jugglery, i.e. harmless tricks performed by way of game and recreation; conf. gougel-biihse(-box, walth. 38, 6. eenn. 2244. gougelstok(-stick, martina 9. gougelfuore(-cart, msh. 3, 166^ 1

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ay/ but what mythic country can magonia mean? it is not known whether agobard was born in germany or gaul, though his name is enough to shew his frankish or burgundian extraction; just as little can we tell whether he composed the treatise at lyons, or previously at some other place. the name magonia itself seems to take us to some region where latin was spoken, if we may rely on its referring to magus and a magic land. in later times i find no mention of this cloud-ship, except in h. sachs, who in his schwank of the lappenhauser ii. 4, 89c re lates how they made a ship of feathers and straw, and carried it up the hill, with the view of launching out in it when the mist 640 elements. should fall. fischer in garg. 96a introduces quite unconnectedly the nelelschiffs segel of philoxenus (the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

h we are speaking is for the purpose of ultimately being admitted, by cosmic initiation, into the symbolic great white brotherhood, that herein the master will [145] appear to the student who is ready, to take him under personal instruction, and lead him (or her) on to higher development, where, someday, mastership in the great white brotherhood is certain, and assignment to service as imperator, magus, or hierophant in some phase of the work on earth will then bring affiliation with the great white lodge. how is such instruction given by the personal master? it is, truly, personal, and is given through the media of the cosmic. in other words, it becomes what is generally referred to as cosmic illumination, or cosmic consciousness, for at certain hours, days, or weeks of one's life one bec

HAMIL THE ROSICRUCIAN SEER

omfort if not edification& with kindest regards& esteem. most faithfully and fraternally.idr william robert woodman (1828-91, medical practitioner in stoke newington until 1871 when he inherited a considerable horticultural estate in exeter. a prominent freemason, he had a knowledge of hebrew, cabala, astrology, egyptology, alchemy, and the tarot. secretary-general sria 1868-76; senior substitute magus 1877, and supreme magus 1878-91. with w. w. westcott and s.l.mathers he was one of the founding chiefs of the order of the golden dawn.2unidentified.3 raymond buildings, gray's inn,w.e.28 september 1877 dear bro. irwin, for the last three weeks i have been& still remain in a perfect muddle. i have changed my residence& first had to send off my books&cases&the following week myfurniture-being

fratres lucis. 2 robert wentworth little (1839-78. originally educated for the church, he entered the civil service but left in 1862 to become a clerk in the grand secretary's office at freemason's hall, leaving in 1872 to become secretary of the royal masonic institution for girls. a most enthusiastic freemason he 'revived' a number of masonic orders and in 1866 was the founder and first supreme magus of the sria. editoroftherosicrucian1868-78 and of early issues of the weeklyfreemason.3therosicrucianmagazine.4itnever appeared in thespiritualistmagazinebut was published, without permission, in therosicrucian.5 kenneth robert henderson mackenzie, or whom seetheintroduction to the next section. 6 see note2of letter2.7 unidentified. 8 see note2of letteri.ii167liverpool road, n.28march1873my

s an active memberofthesocietasrosicrucianainanglia(of which hockley was also a member, and it was in the society's journal that hockley had given an account of his work with magic crystals and magic mirrors, complete with a reference to his manuscript of thekeyofsolomon,sin addition to mathers, two other prominent membersofthe sria, w. wynn westcott, its secretary, and w. r. woodman, its supreme magus, were deeply concerned with the subject matterofhockley'smanu255scripts, although they do not seem to have acquired anyofthem-asomewhat surprising circumstance, for the manu255 scripts would have been invaluable in the systematization of occult practices that was an essential partofthe workofthe hermeticorderof the golden dawn, the magical order that these three masonic rosicrucians created

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ry. this spiritual and sacred knowledge, the gupta-vidya of the hindus, could only be obtained by initiation into spiritual mysteries of which the ceremonial "mysteries" were a type. gnostics (gr) the philosophers who formulated and taught the "gnosis" or knowledge. they flourished in the first three centuries of the christian era. the following were eminent: valentinus, basilides, marcion, simon magus, etc. golden age the ancients divided the life cycle into the golden, silver, bronze, and iron ages. the golden was an age of primeval purity, simplicity, and general happiness. great age there were several "great ages" mentioned by the ancients. in india it embraced the whole maha-manvantara the "age of brahm" each "day" of which represents the life cycle of a chain, i.e, it embraces a peri

HINE P OVEN READY CHAOS

which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly simple. what can it offer? 1.a means to disentangle yourself from the attitudes and restrictions you were brought up with and which define the limits of what you may become. 2.ways to examine your life to look for, understand and modify behaviour, emotional and thought patterns which hinder learning and growth

ad compared to the rest of them (likewise, most people will affirm that they are stupid. few will admit to being crap at sex though- why. chaos magick allows you to send your mad thoughts out for a night out occasionally. contrary to what comes over in books, magick is a street-level activity (gutter-level, even. look at the zig-zag path of the trickster as expressed by crowley, cagliostro, simon magus, and the rest. learn to juggle, mime, pull rabbits out of hats. pass the top hat and get a laugh or two. in space, no one can 43 oven-ready chaos hear you giggle, but chaos is nothing less than laughing matter. if you want to see true magick in action, watch a marx brothers movie. harpo could blow up a glove and milk it. how the hell could he do that? 8. chaotic attractors occasionally you w

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ciety was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the initiated as the soc. ros, which was exclusively masonic. the s.r.i.a, of which westcott was secretary general, although he became its supreme magus in 1892, was not a masonic lodge but, during the 1880s, an increasingly esoteric equivalent of a learned society. there were colleges (i.e, branches) in the provinces- e.g, at bristol, york and newcastle upon tyne. after 1887 a good many of its members also joined the theosophical society. ayton was never in the soc. ros, probably because he found it inconvenient to 1 a. e. waite, shadows of

er her departure and sued h.p.b. for libel in 1890, although the suit was dropped just before it was to be heard in court. see a. h. nethercott, the first five lives ofannie besant (1961, p. 330. mabel collins was the author of light on the path (1885, which was widely read in theosophical circles. there were many reprints, including a russian translation (geneva, 1925. 15 latter remained supreme magus of the societas rosicruciana in anglia until he went to live in durban, south africa, in 1920. indeed, he was still corresponding with gardner in 192 4 a year before his death on 30 june 192 5' gardner's early connection with the soc. ros. remains obs ure- for example, why he joined the bristol college on 12 april 1894 rather than the london metropolitan college. according to the latter's tr

stment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it to him that the ayton papers eventually reached the irascible mr houghton and proceeded thence to gerald yorke. i have preferred to omit any annotation for the many old alchemical books to which ayton referred in his letters to gardner. in any case there was often more than one edit

yal oriental order of sikh .and t?e sat b hal, gra d representative of the primitive and ongmal rite of phremasonry m bengal, madras and burmah. representative of the antient. and primitive rite of phremasonry in all parts of the wo ld w ere bodies.of that rite do not exist, and grand master of light m. the .indlan empire. honorary ixo of the dominion college of rosicrucians of canada and supreme magus of the rosicrucians of india (the document is in the library of the united grand lodge of england) 3 i have not seen the original french edition of aul christ.ian (i.e, j.-b. pitois, histoire de la m gie (1870 !he enghsh tr nslation by j. kirkup and julian shand, edited and revls d.by ross n,ichols 1952, does not mention cagliostro's tarot predictions. the. occult tarot theory was first deve

printed next is uridated but is probably in its more or less chronological position. t e 'so-called rosicrucian society of england' was not the masomc association which adopted that name when it was founded in 1866. it became the societas rosicruciana in anglia in 1885 when dr william wynn westcott was appointed its secretary general. westcott succeeded dr w. r. woodford as the s.r.i.a.'s supreme magus when the latter died in 1891. when ayton advised gardner to join the rosicrucian society of england he was, in fact, referring to the g. d. gardner, however, did not join it until 1894 chacombe vicarage 3i august 1889 thanks for your letter received this morning. i happened to have preserved the freethinker/ as i thought it im ortant. where it came from was a puzzle to me. i am much obliged

INITIATION INTO HERMETICS

ck art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and f

ISIS UNVEILED

"this product of ignorance and audacity that the works of the greek philosophers were to be given up? it was none too soon that the great critics who appeared at the reformation, by comparing the works of these writers with one another, brought them to their proper level, and taught us to look upon them all with contempt" for such men as i^otinus, porphyry, lamblichus, apollonius, and even simon magus, to be accused of having formed a pact with the devil, whether the latter personage exist or not, is so absurd as to need but little refutation. if simon magus the most problematical of all in a faisterical sense ever existed otherwise than in the overheated fancy of peter and the other apostles, he was evidently no worse than any of his adversaries. a difference in religious views, however

orward this traditional scarecrow. research begins to suggest that which, if ever verified, will bring eternal disgrace on the church of the apostle peter, whose very imposition of herself upon that disciple must be re- garded as the most unverified and unverifiable of the assumptions of the catholic clergy. the erudite author of supernatural religion" assiduously endeavors to prove that by simon magus we must understand the apostle paul, whose epistles were secretly as well as openly calumniated by peter, and charged with containing "dyanditic learning" the apostle of the gentiles was brave, outspoken, sincere, and very learned; the apostle of circumcision, cowardly, cautious, insincere, and very ignorant. that paul had been partially at least, if not completely, initiated into the tfaeur

oahmanical vedic rites, and the latter from the ante-vedic religioua mysteries primitive buddhist phikaopby. 183. it is needless to state that iht oorpd according to jolm was not written by john, but by k flatonist or a gnostic belonging to tbe neo-i^tonic si^iool. 184. the fact that peter persecuted tbe 'apoetle to tbe gentiles' under that name, does not necessarily imply that there was no simon magus individuady distinct from fau. it may have become a generic name of abuse. theodoret and chiysostom, tbe mtrliest and most prolific commentators on tbe gnosticism of those days, seem actually to make u simon a rival of paul, and to state that between them paswd frequent ir digitizecoy google 92 isis unveiled tablets used by the hierophant at the initiations, during the final mys- tery. in th

thaumaturgist once having broken all association with the is^steries of the temples and with "these schoob so renowned for magic" described by st. hilarion* could certainly little expect to rival the pagan wonder-workers. no apostle, with the exception perhaps of healing by mesmeric power, has ever equaled apollonius of tyana; and the scandal created among the apostles by the miracle-doing simon magus is too notorious to be re- peated here "how is it" asks justin martyr, in evident dismay "how is it that the talismans of apollonius the (tcxat^to] have power in certain members of creation, for tiiey prevent, at we see, tie fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius ar

more than two centuries after irenaeus, and who makes a sad mess of the chronological order in which the various sects succeeded each other* neither the sethianites (a branch of the jewish nazarenes, nor the ophites, a purely greek sect, have e^-er held anything of the land. irenaeus contraidicts his own words by describing in another place the doctrines of cerinthus, the direct disciple of simon magus. he says that cerinthus taught that the world was not created by the pirst god, but by a virtue (nrttu) or power, an aeon so distant from the first cause that he was even ignorant of hdc who u abate all ihingt. this aeon subjected jesus, he b^ot him physically through joseph from one who was not a virgin, but wnply the wife of that joseph, and jesus was bom like all other men. viewed from th

KETAB E SIYAH

and this church of satan shall herald the glories of the satanic age of man. the days of the god-churches shall pale with decay and dissolution, and the realm of messiah upon earth shall crumble to ruin with the coming of the satanic man. to those who would dare the black magic- know that what ye accept is the very mastery of all that ye have supposed impossible, by force of will alone. the black magus need fear no power save his own, but he must conquer his own will that he cause not his destruction through ill chance or purpose. satan himself is not god, and hell can offer no salvation to those who abuse the gift of satan. for the gift itself is beyond the control of hell once given, being 462 subject to the will of the black magus alone. for hell doth bequeath to man his perfect freedom

l may effect, know that when thou behold the presence of leviathan, thy end hath been attained. only through obliteration of the universe that is may man seal his mastery of the black flame, for only thus may he know that he is not subject to a greater will. heaven must perish, hell must perish, and man alone must remain ere the black flame becomes red in the glory of its perfection. then the red magus shall behold only leviathan, and he shall recognize that he has become the perfect mind, who shall remake the cosmos in the eternal glory of his satanic will. 463 464 liber primum the book of lucifer caput primum: about the book of doom 1.01. eons ago, long before mankind roamed this planet, there is a brotherhood of sorceres. 1.02. they are masters of wisdom, science, and knowledge unheard

L 001

of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, a

is in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10

and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed

lecteth mercury into the lowest world) in liber xxvii "here is nothing under its three forms" 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha-samapatti. 19. and woe, woe, woe, yea woe, and again woe, woe, woe unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be seal tcopyright (c) ordo templi orientis o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. limited license except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all copies made o

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

at, before he fell from heaven, astaroth was a prince of the order of thrones. in lewis spence s an encyclopedia of occultism, it is argued that astaroth belonged to the order of seraphim. in the grimorium verum, it is maintained that he has set up residence in america. waite, in the lemegeton, refers to astaroth as a great duke in the infernal regions, whereas according to francis barrett in the magus i, he is called diabolus in the greek language. it is said that when he is invoked astaroth manifests as a beautiful angel astride a dragon and carrying a viper in his right hand. according to voltaire, astaroth was an ancient god of syria, whereas j. a. s. collin de plancy argues that he was one of the 7 princes of hell who visited faust. see also demons; faust;magic and magical groups for

n an essay posted on the first church of satan s website that he fondly recalls the libertarian, dionysian bent of the church in those days. although acknowledging its laveyan lineage, the fcos also seeks to recover the teachings of aleister crowley [the first church of satan] recognizes that much of laveyan satanism in its original form was a simplified version of the teachings of the great dark magus aleister crowley.we believe, as did crowley, in the sovereign uniqueness of each individual that every man and every woman is a star, at least potentially and in the right, if not the utter responsibility, of each human being to cast off the preformatted identity handed down by society in order to remake the self, to become god-like (fcos website faq) thus, similar to the temple of set, the

ign uniqueness of each individual that every man and every woman is a star, at least potentially and in the right, if not the utter responsibility, of each human being to cast off the preformatted identity handed down by society in order to remake the self, to become god-like (fcos website faq) thus, similar to the temple of set, the first church of satan regards lavey as having once been a great magus, who, for whatever reason, squandered his gift and his power, and became bitter and alienated. regarding the current church of satan as a pale shadow of its former self that attempts to control its members, the first church of satan attempts to maintain a satanic organization that is not hostile and manipulative toward its own members. see also church of satan; temple of set for further read

his tradition has been inherited by the present heads of the fraternity, assuming a more public profile in the mid- 1980s. the main purposes of the fraternity include (1) acting as a modern repository of the ancient wisdom (2) training members for selfless service to humanity through application of the ancient wisdom; and (3) promulgating the ancient wisdom. the writings of the legendary egyptian magus hermes mercurious trismegistus and the cabala represent the main source of the fraternity s teachings, which include tarot, alchemy, and astrology, as well as occult psychology. members of the fraternity, who work through instruction in the occult, meditation, and ritual, is characterized by three levels. the first level trains new initiates into wisdom, love, and power, whereas the second l

further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. hermetic order of the golden dawn the hermetic order of the golden dawn was formed in england in 1888 when a group trying to make use of magic formulas using francis barrett s 1801 textbook on magic and alchemy, the magus, were introduced to the materials of psychic fred hockley. s. l. macgregor mathers was the founding member of the hermetic order of the golden dawn and became its most important leader. the hermetic order of the golden dawn taught a disciplined approach to self-transformation through a system of high magic and became the group most credited with initiating the revival of magic in the twentie

LIBER HAD

e 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 babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his compon

LIBER 777

8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an h

advachiel 14 26 u 70 j lanh hanael 15 27 p[ 80 800% lamz zamael 16 28 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 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 s

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* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20

pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an h

LIBER AASH

t day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix his basilisk eye upon the sigil of the demon. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throa

LIBER ALEPH

therefore, it is not proper to regard all consequence of a will as its effect. without the revolution there could have been no great effect of the will of napoleon; and moreover his will was broken in the end, to the present misfortune (as it seems to many beside myself) of mankind. this magick therefore, dependeth greatly on the art to set many other wills in sympathetic motion; and the greatest magus may not be the most successful in a mean conception of a limit of time. he may need to strike many blows before he breaketh down his wall, if that be strong, while a child may push over one that is ready to crumble. a the book of wisdom or folly 53 ba de mysterio prudenti (of the mystery of prudence) ehold now nature, how prodigal is she of her forces! the evident will of every acorn is to b

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, and caste, and family, as by virtue of thy birth. and these are, i may say it, conditions or limits, of thine own individual will. thou dost laugh? err not, my son! the magus, even as the poet is the expression of the true will of his fellows, and his success is his proof, as it is written in the book of the law. for his work is to free men from the fetters of a false or a superannuated will, revealing unto them, in measure attuned to their needs, their true natures. s the book of wisdom or folly 67 bx de poetis (of poets) or this reason is the poet called an inc

eto, fulfilling their word without conflict? f liber aleph vel cxi 68 bo de magis ordinis a. a. quibus caro fit verbum (of the magi of the order a.a, by whom the word is made flesh) ow, o my son, the incarnation of a poet is particular and not universal; he sayeth indeed true things but not the things of all-truth. and that these may be said it is necessary that one take human flesh, and become a magus in our holy order. he then is called the logos, or logos aionos, that is to say, the word of the on or age, because he is verily that word. and thus may be be known, because he hath it given unto him to prepare the quintessence of the will of god, that is, of man, in its fullness and wholeness, comprehending all planes, so that his law is simple, and radical, penetrating all space from its s

of life, so that he is changed in his inmost knowledge of himself. and this change worketh outwards, little by little, unto its visible effect. n the book of wisdom or folly 69 bp de magis tempori antiqui: imprimis, de lao-tze (of the magi of old time: first, of lao-tze) t may be unto thy profit, o my son, if i relate unto thee the secret history of those who have gone before me in this grade of magus, so far as their memory hath remained among mankind. for what would it avail thee should i recount the deeds of those whom i indeed may know, but thou not? thou knowest well how i keep me from all taint of fable, or any word unproven and undemonstrable. first then i speak of lao-tze, whose word was the tao. hereof have i already written much unto thee, because his doctrine has been lost or m

a way or going, that is, a kinetic and not a static conception. also he taught this way of harmony in will, which i myself have thought to show thee in this little book. so then this tao is truth, and the way of truth, and therefore was he logos of his on, and his true name or word was tao. i liber aleph vel cxi 70 b% de gautama (of gautama) hom men call gotama, or siddartha, or the buddha, was a magus of our holy order. and his word was anatta; for the root of his whole doctrine was that there is no atman, or soul, as men ill translate it, meaning a substance incapable of change. thus, he, like lao-tze, based all upon a movement, instead of a fixed point. and his way of truth was analysis, made possible by great intention of the mind toward itself, and that well fortified by certain tempe

LIBER ASTARTE

tion on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grade. 43. concerning a notable danger of success. it may occur that owing to the tremendous power of the samadhi, overcoming all other memories as it

LIBER B VEL MAGI

rue judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjuration. 1. in the beginning doth the magus speak truth, a

is in his conjuration. 1. in the beginning doth the magus speak truth, and send forth illusion and falsehood to enslave the soul. yet therein is the mystery of redemption. 2. by his wisdom made he the worlds; the word that is god is none other than he. 3. how then shall he end his speech with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he

and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed

d mercury into the lowest world) in liber xxvii, ghere is nothing under its three forms. h 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha- samapatti. 19. and woe, woe, woe, yea, woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the attainment thereof. 21. and in the word chaos let the book be sealed; yea, let the book be sealedliber batrachophrenoboocosmomachia sub figura dxxxvi by aleister crowley a. a. publication in class b imprimatur: n. fra. a. a. within his skull exist daily thirteen thousand myriads of worlds, which draw their existence from him, and by him are upheld. i.r.q. iii. 43. 0. l

LIBER CCC KHABS AM PEKHT

d a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son

LIBER CCXLII AHA

dread this midnight of the soul. marysas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marysas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren

LIBER CHANOKH

shed chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermetic.com which has a section of rowe.s enochian writings is probably a good place to start looking. turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn(.second edition. 1994. finally i will warn the reader that schuel

LIBER CLXV A MASTER OF THE TEMPLE

ter s attainment, the great work which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of

LIBER CXX

members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and c

i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (the

isible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might

LIBER DCCCLX JOHN ST

ing to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe fs shop is so handy in stafford street. but miracles may be performed in an extremity; and are.this brings us round in a circle; the miracle of the knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual 671 i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were, perfectly sure of him in the simple non-assertive way that

LIBER DCLXXI VEL PYRAMIDOS

ontact with the english masonic enthusiast john yarker, which were regarded as gspurious h by most masonic writers (c) ordo templi orientis. key-entry &c, by frater t.s. for niwg/ celephais press. this e-text last revised 26.06.2004. ts liber dclxxi vel pyramidos a ritual of self-initiation based upon the formula of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkne

my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays

LIBER HAD

e 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 babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspirant apply himself to comprehend hadit as the perfect, that is not, and solve the mystery of the numbers of hadit and his compo

LIBER LVII

he star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read .the emperor is born of the queen to the wanderer [note by ac, source as above; referring to switch of tarot attributions] on the qabalah 29 truly there is no end to this wondrous science; and when the sceptic sneers .with all these methods one ought to be a

is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a a. a.c [it was published in equinox i (8] 61 [i.e, the chaldaan oracles, whose ascription to zoroaster is late (medieval/ renaissa

the qabalah 41 scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. scholion q. 9= indigo lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap; a trap.s a snare; a snare.s

iverse. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful to him, therefore, will be those which are subversive of this state of sorrow. so the number 2 represents to him the magus (the great magician 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=

LIBER LXVII THE SWORD OF SONG

lute .tootle! tootle. she began .buzz! buzz. went the mosquito from the very vitals of her delicate tube .indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix .how you bungle. growled ganesha .fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant .eurekas. yelled the magus .his very virtue will save him from his predecessor.s fate .behold perdu. r abu then as indra! but oh, dear me! what a memory he was getting .it seems to me. he mused .that i.ve been changing a lot lately. well, i am virtuous.and i read in crowley.s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in alm

ttle 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma

LIBER MMCMXI NOTE ON GENESIS

ial preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragment 13 in the westcott/ cory editions; known from quotations by psellus and pletho. b, the magus of power in tarot= will [chaldaan oracles, fragments 28-9 and 35 in the westcott edition] ritual of the path of the daughter of the firmament. liber mmcmxi 6 300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the father

orth therein.but as the seal and title and key of the whole book. holding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer .the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material

LIBER SAMEKH

lible puissnace when properly performed, and now having written it down for the world, it shall be an ornament for the adept who adopts it to cry hail to his name at the end of his work. this shall moreover encourage him in magick, to recall that indeed there was one who attained by its use to the knowledge and conversation of his holy guardian angel, the which forsook him no more, but made him a magus, the word of the aon of horus! for know this, that the name iaf in its most secret and mighty sense declareth the formula of the magick of the beast whereby he wrought many wonders. and because he doth will that the whole world shall attain to this art, he now hideth it herein so that the worthy may win to his wisdom. let i and f face all* yet ward their a from attack. gthe hermit h to himse

him, and of this ritual that i bestow upon men my fellows, and most of of his great love that he beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond that, but in this matter i am sworn to hold my peace* see the maps gminutum mundum h in the equinox i (2, 3) and the general relations detailed in liber 777, of which the most imp

ted a. numbered libri of a a 4. book 4 (liber aba. in four parts: part i (mysticism: as book 4 part i. part ii (magical theory: as book 4 part ii. part iii is magick in theory and practice. part iv (qelhma. the law: see the equinox of the gods. parts i and ii reprinted as book 4. parts i-iii reprinted as magick (book 4 parts i-iii) parts i-iv reprinted as magick: book 4 parts i-iv 6. gliber o vel magus et saggita sub figura vi h: in equinox i (2, appendix vii of book 4, part iii and gems from the equinox. 8. gliber viii. h originally part of liber 418, q.v. extracted and printed in equinox iv (1) as gthe ritual proper to the invocation of augoeides. h 13. gliber graduum montis abiegni sub figura xiii, a syllabus of steps on the path. h in equinox i (3, iv (1) and gems from the equinox. 58

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

duction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of

name gnostic 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. t

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 magus had mysterious and supernatural powers is conceded even by his enemies, but they maintained that these powers were lent to him by the infernal spirits and furies which they asserted were his ever present companions. undoubtedly the most interesting legend concerning simon is that which tells of his theosophic contests with the apostle peter while the two were promulgating their differing doc

ch is the great power, the universal mind ordering all things, male, and the other [is manifested] from below, the great thought, female, producing all things. hence pairing with each other, they unite and manifest the middle distance, incomprehensible air, without beginning or end. in this is the father who sustains all things, and nourishes those things which have a beginning and end (see simon magus, by g. r. s. mead) by this we are to understand that manifestation is the result of a positive and a negative principle, one acting upon the other, and it takes place in the middle plane, or point of equilibrium, called the pleroma. this pleroma is a peculiar substance produced out of the blending of the spiritual and material ons. out of the pleroma was individualized the demiurgus, the imm

ng manner: the first two were mind (nous) and thought (epinoia. then came voice (phone) and its opposite, name (onoma, and lastly, reason (logismos) and reflection (enthumesis. from these primordial six, united with the eternal flame, came forth the ons (angels) who formed the lower worlds through the direction of the demiurgus (see the works of h. p. blavatsky) how this first gnosticism of simon magus and menander, his disciple, was amplified, and frequently distorted, by later adherents to the cult must now be considered. the school of gnosticism was divided into two major parts, commonly called the syrian cult and the alexandrian cult. these schools agreed in essentials, but the latter division was more inclined to be pantheistic, while the former was dualistic. while the syrian cult wa

MASTERING WITCHCRAFT

t principle which is known as clairvoyance, or esp, and mesmer began his researches on what he called animal magnetism, but that witches nowadays refer to simply as witch power. the powers of the deep mind were being rediscovered. the nineteenth century, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical society that the great french occultist eliphas levi, alias abbe constant, and lord bulwer lytton had belonged, both of whom widely publicized the marvels of the newly rediscovered witch power, under the name of the astral light

y for psychical research when it was formed in 1882. however, it was not until the end of the nineteenth century and the beginning of the twentieth that the occult world lost its somewhat strained "scientific" outlook of the previous hundred years, and turned its attention once more, after all the centuries, to the old gods. in 1851 helena petrovna blavatsky had met the aforementioned rosicrucian magus bulwer lytton, and impressed by the encounter, had organized the theosophical society in 1875, the object of which was to establish a nucleus of the universal brotherhood of humanity. the purpose of this nucleus was to study the supreme source of all the world religions, the central "wisdom religion" as vouchsafed to various peoples of the earth in such a manner as best suited to time and ge

h your pen of art in blood- your own or that of a beefsteak, chicken, or lamb chop from the supermarket again will do. you should wipe your pen of art carefully free of all ink before you embark upon this. this last design is known as the secret seal of solomon and traditionally was the symbol by means of which the seventy-two lords of the demons or djinn were imprisoned in a brazen vessel by the magus-king and sunk beneath the ocean. they were later released, providentially it seems, by certain babylonian wizards. the legend probably stems from that of the drowned nephelim. when you have drawn the symbol and let it dry, retrace over it with your athame, charging it strongly with light and conjuring with these words: bound, bound, bound be all demons and powers of adversity from the north

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. hebrew for "the lord

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ngles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the universe, east, west, north, and south; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted charcoal and sweet odours. these things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, and k

s; and let him have the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and let him again warn his disciples, and take the trumpet of art prepared as is said by the chapter concerning the same, and let him incense the circle towards the four quarters of the universe. after this let the magus commence his incantations, having placed the sickle, sword, or other implement of art upright in the ground at his feet. having sounded the trumpet as before taught let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle (see

ho hath created all things. then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the circle, or any other purpose for which thou shalt require it. figure 84. book two page 109 chapter xiii concerning the precepts of the art. he who hath attained the rank or degree of exorcist, which we are usually accustomed to call magus or master according to grade, whensoever he desireth to undertake any operation, for the nine days immediately preceding the commencement of the work, should put aside from him all uncleanness, and prepare himself in secret during these days, and prepare all the things necessary, and in the space of these days all these should be made, consecrated, and exorcised. the which being duly complet

ecessary, and in the space of these days all these should be made, consecrated, and exorcised. the which being duly completed, let him go on the day and hour of the commencement of the work, unto the place set apart for the same, as hath been said, in the place concerning the formation of the circle. let him instruct his disciples on no cause whatsoever to move from their assigned places. and the magus should exhort them with a bold and confident voice as follows: the exhortation of the companions fear ye not, my beloved companions, seeing that we draw near unto the desired end; therefore, all things being rightly done and the conjurations and exorcisms diligently performed, ye shall behold kings of kings, and emperors of emperors, and other kings, princes, and majesties with them, and a g

fear ye not, my beloved companions, seeing that we draw near unto the desired end; therefore, all things being rightly done and the conjurations and exorcisms diligently performed, ye shall behold kings of kings, and emperors of emperors, and other kings, princes, and majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the magus or his disciples fear. and then let the magus say: i exhort you by these holy names of god, elohim, adonai, agla, that none of you now presume to move or cross over from your appointed stations. this being said, let the magus and his disciples uncover the holy pentacles and show them towards each quarter, and they being shown in each place, there shall be noises and rushings. then shall the

MICHAEL FORD WITCHMOON

three heads no doubt! i have since, learned from such an experience to build barriers of banishing strength as well as working with only the well screened. to face da ath and control its elementals and energies is to transpose the abyss and awaken towards a glorious morning! vampirism is a belief system of altered thinking and new focus. it is not at all different from the beliefs of any serious magus or sorcerer who seeks to build the black walls of individual strength. the subconscious holds ever key needed to awaken these primal atavisms: the serpent, the wolf, the dragon, the bat, the owl and raven are all at our command. the new age of shamanic tribal transformation and atavistic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is nigh

object used in the black temple workings as a gateway to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until near exhaustion. this coincides with a sigil representing the groups desire. upon the sacrifice the magus would destroy the sigil in the flames of the ceremony. each member at some point afterwards feels resurgence in physical strength and power. vampiric strengths vampiric strengths closely resemble those of the magickian who focuses upon the self and seeks to progress and evolve towards a new type of individual. vampires, over a period of time through study and practice, are able to be more in

ir astral form. one god form often presiding over the sabbath is known as oz or baphomet, among other names. this god form often manifests on the astral plane as either: a mental or psychic focus of the group, wherein the form is mutually established so that each thought pattern establishes a common link of subconscious thought between the witches; alternatively the form is assumed naturally by a magus who is in attendance. if more than one magickian assumes the form then it will become fused as one which will hold no identity beyond the god form they assume. 85 85 the sabbat is a source of self-recreation and observation of pleasure and self-love. nothing becomes nothing, all similarities to the day side aspect of study is thrown aside. that side is forgotten in the world of the dream tha

MORALS AND DOGMA

t injuries and not avenge himself. he must honor the memory of his parents and relatives. at night, before retiring to sleep, he should rigorously examine his conscience, and repent of the faults which weakness or ill-fortune had caused him to commit" he was required to pray for strength to persevere in the good, and to obtain forgiveness for his errors. it was his duty to confess his faults to a magus, or to a layman renowned for his virtues, or to the sun. fasting and maceration were prohibited; and, on the contrary, it was his duty suitably to nourish the body and to maintain its vigor, that his soul might be strong to resist the genius of darkness; that he might more attentively read the divine word, and have more courage to perform noble deeds. and in the north of europe the druids ta

legend with which genesis begins--to these and other intermediaries the creation was owing. no restraints were laid on the fancy and the imagination. the veriest abstractions became existences and realities. the attributes of god, personified, became powers, spirits, intelligences. god was the _light of light _divine fire, the _abstract intellectuality, the _root_ or _germ_ of the universe _simon magus, founder of the gnostic faith, and many of the early judaizing christians, admitted that the manifestations of the supreme being, as father, or jehovah, son or christ, and holy spirit, were only so many different _modes_ of existence, or _forces[[greek: d??a e] of the same god. to others they were, as were the multitude of subordinate intelligences, real and distinct beings. the oriental ima

the last nine sephiroth are included in, at the same time that they have flowed forth from, the first of all, kether, or the crown. each also, in succession flowed from, and yet still remains included in, the one preceding it. the will of god _includes_ his wisdom, and his wisdom _is_ his will specially developed and acting. this wisdom is the logos that creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in the divine intellect as an idea, which invested with form became the fabricated world, the universe of material reality. yod and he, two letters of the ineffable name of the manifested deity, represent the male and the female, the active and the passive in equilibrium, and the vav complete

same--in the infinite divine nature. according to philo of alexandria, the supreme being, primitive light or archetype of light, uniting with wisdom [s??a, the mother of creation, forms in himself the types of all things, and acts upon the universe through the word. logos, who dwells in god, and in whom all his powers and attributes develop themselves; a doctrine borrowed by him from plato. simon magus and his disciples taught that the supreme being or centre of light produced first of all, three couples of united existences, of both sexes[[greek: s??a..suzugias, which were the origins of all things: reason and inventiveness; speech and thought; calculation and reflection[[greek] and [greek ?p??a, f] and [greek??a??s] and [greek ?s. n us and epinoia, phone and ennoia, logismos and enthumes

r attributes, perfect and infinite; because we are conscious that these are laws imposed on us by the very nature of things, necessary, and without which the universe would be confusion and the existence of a god incredible. they are of his _essence, and necessary, as his existence is. he is the living, thinking, intelligent soul of the universe, the permanent, the stationary[?st. estos, of simon magus, the one that always is [to, to on] of plato, as contradistinguished from the perpetual flux and reflux, or _genesis, of _things. and, as the thought of the soul, emanating _from_ the soul, becomes audible and visible in words, so did the thought of god, springing up within himself, immortal _as_ himself, when once conceived--immortal _before, because _in_ himself, utter itself in the word

MOTTA MARCELO THE COMMENTARIES OF AL

in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence

nflux 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 magus is in harmony with the racial true will; it is the kind of 'bondage that leads to freedom (see liber aleph, chapters 36-39. the enslavement produced by the 'black

the magus fulfils the law; the 'black brother' rebels against it. the enslavement produced by the magus is in harmony with the racial true will; it is the kind of 'bondage that leads to freedom (see liber aleph, chapters 36-39. the enslavement produced by the 'black brother' invariably leads to stagnation and death. if a 'black brother' should ever become sufficiently powerful to 'supersede' the magus of the aeon in which he lives (which fortunately is absurd, although they are always trying, mankind might very well go the way of the dinosaur and other extinct species. which is not about to happen, by any means. we are at war, certainly, and under atomic threat, certainly. better this than the stagnation that certain well intentioned fools would call 'peace! from the point of view of the

eing written, nor to this verse. see chapter two, verse 79. see, also, liber clxxv) aspirants must be on guard, constantly, because the 'black brethren' imitate the magi, and may be mistaken for them by sloppy thinkers. because of the confusion of their vehicles, and their spiritual pride, on reaching samadhi with a spiritual current the 'black brethren' think that they are re-incarnations of the magus who originated that particular current. they set out to do another man's job, instead of discovering their own will, and doing it. as a result, all their words are skew-wise. but the unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of 'love' is discussed in

f reason, because our mysticism is based on an absolute scepticism. but at the time of this writing i had very little mystic experience indeed, as my record shows. the fact is that i was far, far from the grade even of master of the temple. so i could not properly understand this book; how then could i effectively promulgate it? i comprehended but dimly that it contained my word; for the grade of magus then seemed to me unthinkably high above me. also, let me say that the true secrets of this grade (of magus) are unfathomable and awful beyond all expression; the process of initiation thereto was continuous over years, and contained the most sublime mystic experiences--beyond any yet recorded by man--as mere incidents in its terrific pageant. the "equation" is the representation of truth by

ONYX TABLET OF SET

ot conflict with or take precedence over membership in the temple of set. article 3. membership onyx tablet: ot.o,bylw temple of set author: date: july 4, x aes/1975 ce revision: july 11, xxvii aes/1992 ce html revision: august 8, 1999 ce section 3.01. there shall be six degrees of membership in the temple of set: setian i, adept ii, priest or priestess of set iii, magister or magistra templi iv, magus or maga v, and ipsissimus or ipsissima vi. section 3.02. any person may become a setian i who has attained the age of eighteen (18) years, is in sympathy with the purposes of the temple of set, has indicated an interest in furthering its program, has contributed to the temple of set the admission fee, and is admitted to membership by a member holding the iii. initial membership as a setian i

igh priest. following the end of the thirty-day advance notice period, the recognition must be communicated in writing to the executive director and to all voting councillors, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3.06. a magister or magistra templi may be recognized to magus or maga v by decision of the high priest. a minimum of a thirty-day advance notice of the proposed recognition must be communicated to all iv+ members of the temple by the high priest. following the end of the thirty-day advance notice period, the recognition must be communicated in writing to the chairman of the council and the executive director, and all nine voting councillors must indica

ition must be communicated to all iv+ members of the temple by the high priest. following the end of the thirty-day advance notice period, the recognition must be communicated in writing to the chairman of the council and the executive director, and all nine voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3.07. a magus or maga may be recognized to ipsissimus or ipsissima vi by decision of the individual magus or maga in question. this decision must be communicated to the high priest, the chairman of the council, and the executive director, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3

e most valuable to a satanic magician? to a novice? what is lycanthropy? why is it important? how can you make use of it? what is the significance of the enochian keys? what is "magic? why is the satanist concerned with it? how does it tie in with what you would define as the "material" goals of the church of satan? as a priest or priestess iii, do you think you could recognize a magister iv or a magus v without being formally introduced? what do you think distinguishes a magister from a priest, and a magus from a magister? can you name at least three historic personages whom you suspect to be magi? what is your opinion concerning astrology? do you make use of this concept as a tool in your magical operations? in a religious context the church of satan is said to reject the spiritual and e

in the past, i've been reminded that iii (or higher) recognitions will always be a best possible "green light" for the initiate. in years gone by (and i can think of at least one iv and one v recognition that i as a councillor had to voice my opinion on, i didn't feel the way i do now. i felt that it was either glaringly obvious to *everyone* that an initiate was a priest/ess, magister/magistra, magus/maga, or not. in other words, if it wasn't obvious to *me personally* that initiate 'x' was a magister, then it couldn't be so. initiate 'x' could not be a magister unless i said so too! does that sound crazy? has anyone else felt that way? i guess magical maturity accounts for something; i now understand clearly the "best possible" green light approach. it is the best approach possible, giv

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

54. his work on the sigils drawn from the planetary kameas (magic squares) has been incorporated into this printing of the golden dawn and is presented in depth in an appendix to his annotated version of the three books of occult philosophy of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many books and articles on such subjects as the philosophy of magic (the new magus, the history and use of runes (rune magic, and the occult revival in the renaissance. he is the creator and designer of the runemagic cards and rune dice as well as a new system of runic astrology. a regular contributor to the pallas society news and the llewellyn magickal almanac, his articles occasionally appear in fate and other periodicals dedicated to neo-paganism and the modern occult

as it were governing magic in all of its many branches. would you know what a talisman is? and how it is constructed? the necessary information is to be found here. sigils-what they are, and how made, are also elucidated in this volume. full instruction in all such matters is given in several documents republished in this volume. there is no other text which is as explicit. francis barrett's the magus and henry cornelius agrippa's far older work on magical philosophy give the si@s derived from the magic squares, but neither is particularly explicit in description, etc. this deficiency is repaired in these g. d. manuscripts. is it divination that interests you? the order method of tarot reading is second to none. in the first place, the description of the cards themselves is unique. from t

erned in the study and administration of medi <20> cines,andin their manufacture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the directions of clairvoyance and clairaudience" the first chief of this society, its supreme magus so-called, was one robert wentworth little who is said to have rescued some old rituals from a certain masonic storeroom, and it was from certain of those papers that the society's rituals were elaborated. he died in 1878,a nd in his stead was appointed dr. w ir. w oodman. both dr. westcott and macgregor mathers were prominent and active members of this body. in fact, the former became supre

us so-called, was one robert wentworth little who is said to have rescued some old rituals from a certain masonic storeroom, and it was from certain of those papers that the society's rituals were elaborated. he died in 1878,a nd in his stead was appointed dr. w ir. w oodman. both dr. westcott and macgregor mathers were prominent and active members of this body. in fact, the former became supreme magus upon woodman's death, the office of junior magus being conferred upon mathers. one legend has it that one day westcott discovered in his library a series of cipher manuscripts, and in order to decipher them he enlisted the aid of macgregor mathers. it is said that this library was that of the societas rosicruciana in anelia. and it is likewise asserted that those ci her manuscripts were amon

s. it may be convenient for the reader if i tabulate the names of the sephiroth with the grades employed in the golden dawn, together with a few important attributions <30>1. kether. the crown. spirit. 2. chokmah. wisdom. 3. binah. understanding. 4. chesed. mercy. 5. geburah. might. 6. tiphareth. harmony. 7. netzach. victory. fire. 8. hod. splendour. water. 9. yesod. foundation. air. ipsissmus@=m magus= magister templi= adeptus exemptus= adeptus major= m adeptus minor@=m philosophus@=0 practicus= theoricus= pj 10. malkuth. kingdom. earth zelator=!id in the consideration of the grades, i shall not discuss any others than those existing between zelator and adeptus minor. my reason for doing so is that it is impossible for the ordinary individual to understand those above the grade of adeptus

REGARDIE TALISMANS

commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found

e in line with my avowed intention of departing from blind tradition and innovating a more simple procedure. these names, yhvh tzabaoth, i arrange on side one, around the cup design of the tarot pack, instead of on side three as originally contemplated, as making a better design. as explained before, the traditional sigil of the archangel gabriel drawn from the magical square as given in barret s magus could have been used. instead, however, on side three i propose to trace the sigil on the golden dawn rose, which will be found in the appendix. the name gabriel should then be converted into hebrew letters, only for the purpose of making a tracing of its letters on the accompanying rose. volume i of the golden dawn gives this name and many other hierarchical ones in hebrew, so that there sh

ss (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography the greater key of solomon (trans) s.l. mcgregor mathers book of talismans raphael the magus francis barrett university books of new york. lesser key of solomon (the goetia) trans. s.l.mcgregor mathers, ed by aleister crowl.m during our stay at mosul in 1842-44, we made several excursions among the yezeedees, visiting all their principal villages in the neighbourhood, and holding frequent intercourse with the beads of their community. in 1850 we resided for two months at ba-sheaka

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

of the applicants morality, virtue,prudence, and zeal. having advanced thus far with cheerfulness, are you willing to assure us of your good faith by a pledge of fidelity for vows are not exacted from members of this grade.aspirant:i am.celebrant:place your hand upon your heart. do you pledge your honour never to reveal the secret ceremonialof our mystic circle unless by permission of the supreme magus, and even then only in strictconformity with our rule and ordinances?aspirant:i do.celebrant:do you pledge your honour never to be concerned or connected with any rosicrucian college,except the one into which you are now admitted, without first obtaining the consent of the suprememagus?aspirant: i do.celebrant:do you pledge your honour to yield a ready obedience to your superior officers, in

of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and evening hourof prayer, when all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly. these solitary chambers formed the home of 36 of the rosicrucianbrotherhood, no more, no less, could occupy these rock-built halls: all others were constrained toserve their learnings and to account for deeds of good and service

ll must gather for silent worship, or at periods of reception of aspirants, or duringthe annual assembly. these solitary chambers formed the home of 36 of the rosicrucianbrotherhood, no more, no less, could occupy these rock-built halls: all others were constrained toserve their learnings and to account for deeds of good and service done. their brief sojourn beingended, from the entire number the magus again tailed off those who were to serve humanity at largeand 36 remained. with pestle, mortar, alembic, crucible and forge; with nitre, resin, roselite andvarious sulphate strangely compounded, and with astronomic instruments and tablets so passed theyears in these wondrous caverns; all intent upon the abstruse study of analyses and syntheses to theend of conquering the possible; the reduct

you can further partake of the secrets of the grade of theoricus, your consent isrequired to certain promises: listen!pledgedo you promise on your word as a man, and pledge your honour as a rosicrucian, to foreverconceal, and never reveal, any of the secrets or mysteries of this grade of theoricus, to a zelator, orto any other person whomsoever, directly or indirectly, without the consent of the magus, hiscouncil, or by the authority of the ordinance, of the society of rosicrucians?candidate:i do.suffragan:do you promise that annually, on the day of our mystic assembly, you will meet with us in oursacred hall, or send in writing the cause of your absence, due notice having been given to you of thetime of such assembling?candidate:i do.suffragan:frater, you have now pledged yourself to our

supposition was entertained that he may have drunk of the solution, and his own life mightthereby be saved: his body was taken accordingly to the chamber of rest, together with his books,and the chemica1s with which he was experimenting, in hopes of his giving evidence of life andrevealing the long sought for secret.it had been agreed that his watchers should be without intermission, and that the magus and councilshould set this day and hour (it being now 3 days since his syncope commenced) and adjudge himalive or dead: with the notification to the brotherhood, that one-half the number of hours into whichrituals of the societas rosicrucianis in angliapracticus33 hermes had divided the day should be tolled announcing the conclusion of their decision, and thatbriefly following one bell strok

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

not only all metals but also the earth itself, and even the refuse of the earth. s lamed. to subdue the most ferocious animals and have power to pronounce those words which paralyse and charm serpents. a mem. to have the ars notoria which gives the universal science. i nun. to speak learnedly on all subjects, without preparation and without study. these, finally, are the seven least powers of the magus: y samech. to know at a glance the deep things of the souls of men and the mysteries of the hearts of women. r ayin. to force nature to make him free at his pleasure. q pe. to foresee all future events which do not depend on a superior free will, or on an undiscernible cause, tsade. to give at once and to all the most efficacious consolations and the most wholesome counsels. f koph. to trium

fortunate cornelius agrippa. to attain the sanctum regnum, in other words, the knowledge and power of the magi, there are four indispensable conditions an intelligence illuminated by study, an intrepidity which nothing can check, a will which cannot be broken, and a prudence which nothing can corrupt and nothing intoxicate. to know, to dare, to will, to keep silence such are the four words of the magus, inscribed upon the four symbolical forms of the sphinx. these maxims can be combined after four manners and explained four times by one another. on the first page of the book of hermes the adept is depicted with a large hat, which, if turned down, would conceal his entire head. one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his bre

one hand is raised towards heaven, which he seems to command with his wand, while the other is placed upon his breast; before him are the chief symbols or instruments of science, and he has others hidden in a juggler's wallet. his body and arms form the letter aleph, the first of that alphabet which the jews borrowed from the egyptians: to this symbol we shall have occasion to recur later on. the magus is truly that which the hebrew kabalists term microprosopus otherwise, the creator of the little world. the first of all magical sciences being the knowledge of one's self, so is one's own creation first of all works of science; it comprehends the others and is the beginning of the great work. the expression, however, requires explanation. supreme reason being the sole invariable and 4 the d

gle dogma, which is the affirmation of being and its equality with itself, and this constitutes its mathematical value. there is only one dogma in magic, and it is this: the visible is the manifestation of the invisible, or, in other terms, the perfect word, in things appreciable and visible, bears an exact proportion to the things which are inappreciable by our senses and unseen by our eyes. the magus raises one hand towards heaven and points down with the other to earth, saying: above, immensity: below immensity still! immensity equals immensity. this is true in things seen, as in things unseen. the first letter in the alphabet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in everythin

her words, we find the suggestion of the triad therein. each attracts on one side and repels on the other. it is by means of such apparatus that we place our30 the doctrine of transcendental magic selves in communication with the universal fluid supplied to us by the nervous system. these three centres are, moreover, the seat of a triple magnetic operation, as we shall explain elsewhere. when the magus has attained lucidity, whether through the mediation of a pythoness or by his own development, he communicates and directs at will the magnetic vibrations in the whole mass of the astral light, the currents of which he divines by means of the magic wand, which is a perfected divining rod. by the aid of these vibrations he influences the nervous system of persons made subject to his action, a

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

the body of man. the magnetic influence issues in two rays from the head, from either hand and either foot. the positive ray is balanced by the negative. the head corresponds with the two feet, each hand with a hand and foot, each of the two feet with the head and one hand. this ruling sign of equilibrated light represents the spirit of order and harmony; it is the sign of the omnipotence of the magus, and hence, when broken or incorrectly drawn, it represents astral intoxication, abnormal and ill-regulated projections of astral light and therefore bewitchments, perversity, madness-all that, in a word, which the magi term the signature of lucifer. there is another signature which also symbolizes the mysteries of light, namely, the sign of solomon, whose talismans bear on one side the impr

nally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must be impassible, sober and chaste, disinterested, impenetrable and inaccessible to any kind of prejudice or terror. he must be without bodily defects and proof against all contradictions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence. we have said that impassioned ecstasy may produce the same results as absolute superio

perfumes for the sense of smell, savours for the palate, objects for the touch. the operator, in a word, must realize in his whole life that which he wishes to realize in the world without him; he must become a magnet to attract the desired thing; and when he shall be sufficiently magnetic, let him be assured that the thing will come of itself, and without thinking 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 i

for forty days. the number forty is sacred, and its very figure is magical. in arabic numerals it consists of the circle, which is a type of the infinite, and of the 4, which sums the triad by unity. in roman numerals, arranged after the following manner, it represents the sign of the fundamental doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this preparation has been imposed and represented in all forms of worship by a period of penitence and trials preceding the symbolical feasts of life-renewal. as already stated, the most scrupulous external cleanliness must be obs

h, for, as specified in our gdoctrine h, mystery is the exact and essential condition of all operations of science. the inquisitive must be misled by the pretence of other occupations and other researches, such as chemical experiments for industrial purposes, hygienic prescriptions, the investigation of some natural secrets, and so on; but the forbidden name of magic must never be pronounced. the magus must be isolated at the beginning and difficult to approach, so that he may concentrate his power and select his points of contact; but in proportion as he is austere and inaccessible at first, so will he be popular and sought after when he shall have magnetized his chain and chosen his place in a current of ideas and of light. a laborious and poor existence is so favourable to practical ini

ROBERT KIRK WALKER BETWEEN WORLDS

nation for the last 700 years. during the nineteenth century, his published prophecies caused englishmen to flee to the hills in fear of an imminent disaster, which, unlike many of his quite accurate predictions, did not occur. living during the time of robert the bruce and william wallace, with whom he was associated, thomas is thought to have been a nationalist agent. this political role of the magus is found frequently appendix 4: thomas rhymer 140 throughout history. during edward the first's bloody ravaging of scotland, thomas seems to have been an active traveler and seer in the nationalist cause. two traditions of his death are extant. the first is that he was murdered for political reasons by the followers of the earl of march, and that he foresaw this death accurately. the second

RUBY TABLET OF SET

than life. opposition consciousness is preferable over unconsciousness. many setians have adopted the ouspenskian term "awake" to indicate the conscious state. hierarchy an earlier draft of this hierarchy placed xeper and its opposite here, subsidiary to consciousness and unconsciousness. the lack of a name for xeper's 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

h definitely establish the scientistic motivations and impulses in gnosticism: a) magic. hippolytus repeatedly refers to magic as an integral element in the origin and source of gnosis. b) astrology. hippolytus finds astrology to be even a more prevalent source for the gnostic heresies that plagued the church. c) simonian thinking. much discussion has been raised by hippolytus' reference to simon magus. d) pythagorean influences. hippolytus indicates a good awareness of the various philosophies and their specific characteristics extant in his days. 3. the old gnostics first we have to name menander, also a samaritan by birth, a perfect adept in the practice of magic as the successor of simon. menander in many respects took over the doctrines of simon, and particularly stressed that "the pr

were specifically forbidden by the old testament (the book of the dark god, and pursued them with tenacity. by doing this they hoped to undermine to authority of the dark lord, and free themselves and others from the slavery of his laws. they claimed that christ sanctified this activity when he said "do not resist evil (mat. 5:39) this view was often promoted by the most prominent gnostics. simon magus is often considered to be the first gnostic, as a contemporary of the apostles, and he appears in the new testament. according to the records, he preached that laws were meant to enslave people, and therefore we should ignore them and live the way that we want. he quoted the bible to support this view "by his grace men are saved, not just by works (ephesians 2:8. he was not antiarchal, but l

n the part on judaism. when the setian encounters set, it is the meeting of two entities who can completely experience each other without losing the uniqueness of each other. the god set lives. but the god self does likewise, and if self continues to realize the aeonic words, then in full realization he will be like unto set a god-form in the universe he has created, as in the prophecy of the red magus in the "word of leviathan" 2. mysteries: these are the concepts we hold sacred, and which trigger responses in our innermost being. these include the self, set and his various aspects and names, the black flame, setamorphoses, the aeonic words, and the neters of the various orders. the mysteries are not related to the life stages that occur in the physical plane, as we saw in the analysis of

ient egyptian politics was an extension of the esoteric principles of its priesthoods into mundane affairs. and though the setian priesthood was exterminated by osirian persecution during the xxv dynasty, egypt was a viable nation (indeed, the first true nation, as opposed to city-state) for three thousand years. a test of adept knowledge introduction towards the end of his tenure as high priest, magus ronald k. barrett decided that the temple's recognition of adepts was too lax, that many magicians had been recognized adept who were not adept in magus barrett's opinion. he felt that the standards of the ii needed to be increased. he therefore devised the "test" which follows. this test was designed "to gather a comprehensive picture of your knowledge and understanding of the magickal arts

SABBATIC KABALA OF THE CROOKED PATH

. cell 3 being the aat of the 4th and 15th letter of the sacred alphabet this cell inhabits the wisdom on how to become the corpus of the spirits. their manifestation and how to evoke them and also the conjuration of these powers. the methods are known through spare as the death-posture and the technique is based upon the sigilic formation of will-desire-belief based on the sacred alphabet of the magus. in spares case this was known as the alphabet of desire, in the case of solomon qayin az-khidir this is known as the signs of tzab-azoth. even if spares alphabet is completely workable for whomever adept attempting to pursue a magical procedure the goal should be to construct such grammatical alignments with the spirits through the intimate relation developed through the mysterious in the 2

he tool of the artist of the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this cell

ressions of the essence of the elder gods and through this guardians of the spaces of the double-houses. these conjurations are called properly enough octriga this cell are connected to the letter teth, connected to the leo, the serpent and lust, in addition we have the letter resh connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in t

SAPPHIRE TABLE OF SET MAIN

the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magus, and crowley's decision to assume the dangerous perspective of an ipsissimus. these i will discuss later] if crowley understood the true requirements of a magister templi so well, then why should he have misled others via these passages in magick in theory and practice? the answer, i think, lies not in crowley himself, but rather in the general atmosphere of inconsistency and imperfection th

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" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship ha

ns the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new magus then appears to redefine a new relationship- to proclaim a new word- and thus institute a new magical aeon. crowley, incidentally, defined such aeons as approximately 2000 years of linear time. here again is one of the crippling inadequacies of the aeon of harwer. crowley, who more than once demonstrated his understanding of einstein's general and special theories of relativity, failed to ap

esent slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him

expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all

SAPPHIRE TABLET OF SET

the fate that crowley prescribes: they either die or lose their sanity. crowley had many disciples who can be cited as cases in point. he himself possessed the strength to embody the degree, as well as to exercise the tremendous powers and prerogatives of that exalted station. the difficulties that he suffered in later life were the result of other factors [specifically the curse of the degree of magus, and crowley's decision to assume the dangerous perspective of an ipsissimus. these i will discuss later] if crowley understood the true requirements of a magister templi so well, then why should he have misled others via these passages in magick in theory and practice? the answer, i think, lies not in crowley himself, but rather in the general atmosphere of inconsistency and imperfection th

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" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship ha

ns the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of the term? i'll tell you- it is the definition of the relationship that exists between the pu and the ou. it is the pace of time that determines when an existing relationship has become antiquated and ineffective; a new magus then appears to redefine a new relationship- to proclaim a new word- and thus institute a new magical aeon. crowley, incidentally, defined such aeons as approximately 2000 years of linear time. here again is one of the crippling inadequacies of the aeon of harwer. crowley, who more than once demonstrated his understanding of einstein's general and special theories of relativity, failed to ap

esent slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the book of coming forth by night raises the concept that the aeon of set will exercise its influence only on those who are initiates of the t s- that those without will not participate in its development or influence. a magus, then, defines the relationship between the pu and the ou during a given magical aeon of time. and the task of the magus involves not only the definition of this relationship, but an in-depth explanation of its many facets as well. and there is also the curse of the magus: because he proclaims the word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him

expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all

SATANGEL

r coals. gives understanding of the speech of birds, bulls, dogs and other animals, and of the voices of the waters. foretells the future. in occult lore he also is identified as the angel governing the sphere of mars. the druids had a god of war called camael, and it is not impossible that this may be the source of his name. cassiel angel ruling saturn and saturday, also listed as a demon in the magus, francis barret. carnivean, carniveau. patron devil of lewd and obscene behaviour, who tempts into shamelessness. once a prince of powers, was one of the demons cited as possessing the body of sister seraphica of loudon. invoked during the classical witches black sabbat. carreau. before the fall, a prince of the order of powers. now his job is to harden men s hearts. his adversary in heaven

ral arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arch-demon of tiphareth (crowley, 777. clauneck (grimorium verum. a subordinate spirit of lucifer. has power over

requested, they say they are prepared to come to you whenever you wish. you will take the ring, saying to him, thanks to you and to them. when you have said this, he will at once withdraw, and you too shall depart from the circle, destroying it completely k (the munich handbook, fifteenth century) barbaric evocation the 18 calls of enoch dr. john dee was an unquestionably powerful and influential magus. he was the official court astrologer of queen elizabeth i, and as a secret agent his code was 007. it is said that he visited her in norwich, presenting her with a brilliant new idea called the british empire. with kelly, he sought the knowledge and communication of angels. evidently, such was obtained, although there is much room for speculation concerning the true nature of those spirits

SATANIC BIBLE

ver a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of brains festering with fear and defeat

truly stepping on a sacred cow. a black mass, today, would consist of the blaspheming of such "sacred" topics as eastern mysticism, psychiatry, the psychedelic movement, ultra-liberalism, etc. patriotism would be championed, drugs and their gurus would be defiled, acultural militants would be deified, and the decadence of ecclesiastical theologies might even be given a satanic boost. the satanic magus has always been the catalyst for the dichotomy necessary in molding popular beliefs, and in this case a ceremony in the nature of a black mass may serve a farreaching magical purpose. in the year 1666, some rather interesting events occurred in france. with the death of fran ois mansart, the architect of the trapezoid, whose geometrics were to become the prototype of the haunted house, the p

lity. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, pygmalion, received the greatest of magical benedictions, and the beautiful galatea was his. the ingredients used in the performance of satanic magic d. direction one of the most overlooked ingredients in the working of magic is the accumulation and subsequent direction of force toward an effective end. altogether too many would-be witches and warlocks will perform a ritual, and then go abo

SIX WAYS OF KNOWLEDGE

as a constancy of purpose. if you've ever had a job supervising others, you know this word. it is going from one person to the next being sure that they are all doing their tasks. it is also looking at a task and dividing it into sections so that it's do-able. it is action-oriented consciousness. the work of the order of horus is found within this word. this is the solar aspect of the work of the magus anton la vey, and at the simplest approach may be seen as "looking out for number 1" learning good scientific management techniques, the lessons of the satanic bible, or the lateral thinking techniques of edward de bono are good exercises for iri. sight (other-centric. the verb "to see" maa connected with the left eye, the moon, and luck, also means "to see the future" this practice is a two

TECHNICIANS GUIDE TO THE LEFT HAND PATH

what is above and what is below. thus you will win glory in the whole world, 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 p

realm of proportion that consciousness is necessarily bound to- consciousness is expansive. however, each individual is bound by their own ability to break down those barriers to further extension. the limits of this penetration constitute the boundaries of personal understanding, and it is antinomianism that initiates the breakdown of these boundaries. the realm of proportion that relates to the magus is defined so well that there is a spiritual and practical importance to the individual. in other words, the realm of proportion that the magus inhabits, and that the magus extends forth his or her ideas through, can create extensions within those who fall within that realms influence. an aeon- for those individuals aware of it- is for all intents and purposes a universe or world. but, it is

se individuals aware of it- is for all intents and purposes a universe or world. but, it is a world not of the density of matter, rather it is of the translucent and abstract material of ideas. this world, or realm is a place of habitation; not of the body, but of the psyche and of the self being that resides within the flesh. the source of these ideas is the word and formulaic inscription of its magus. further, this world is revealed through the articulation and expression of deeds, actions and thoughts from those individuals closest to that source. the aeon extends itself further beyond direct interaction with these ideas through various proportional mechanisms. these mechanisms are harmony, sympathetic vibration, symmetry, intervals, disonance, density and so forth- in other words the f

r words the features of resonance. we each stand in a relationship to the original causes that have resulted in our physical evolution, in our consciousness, and in our sense of being. the realm of proportion is an extension towards, or a retraction from that connection of individuated consciousness to that original causal epiphany. further, the realm of proportion is the magical link between the magus and his/her utterance. resonance, magi and aeons i would to briefly touch upon the significance of resonance as a mechanism that distributes information relevant to the word and works of the magus. the first step in understanding this process is assimilating a technical understanding of resonance. the second step is to observe within oneself, and within the external environment outside of th

nd existing boundaries. it also follows that in order to transcend one must find an essential focus as a propellant for the psyche. the nature of this focus must follow the affinities of the initiate at an intimate personal level. at the very least, this focus needs to have a relationship to to the affinities (harmonic connection) of the initiate. in initiation, this focus exists in the form of a magus utterance. the use of the capital "u" is purposeful. in most lhp circles, an utterance is recognized as vital in creating a framework in which an individual can view their environment in such a way as to promote their personal evolution. the lhp magus or maga (feminine) is an individual whose consciousness has tapped directly into the extension of a vital principle that relates to the transf

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

a cabalistic design illustrating the concept of opposites, the principle of "as above, so below" it is widely used by cabalists and jewish rabbis as an instructional device. abraxas, the gnostic rooster god, symbolic of the sun god. notice the two serpent legs, indicating the satanic doctrine of duality. 258 codex magica in tarot card decks, one of the cards depicts "the magician (also called the magus or the juggler, a young man holding up a wand in his right hand, and pointing to the earth with his left. on a table before him are the four elemental symbols, and above his head is the sign of eternity or infinity. he is the magus, the god-like human being integrated on all planes, the will liberated through gnosis, or knowledge. his gesture refers to the basic occult principle "that which

itchcraft, by silver raven wolf, llewellyn publications, st. paul, mn, 1993 (from the book, to ride a silver broomstick: new generation witchcraft, by silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (from the herder dictionary of symbols, chiron publications, wilmette, il, 1986 "wheel of fortune" tarot card, used by witches and seers for predicting one's future. the inner circle of the illuminati elite are sometimes referred to as the "wheel" stylized oroboros serpent biting its tail, forming a circle with its body. inside the circle is the point of lucifer. logo for the n

THE BLACK LODGE

atic movements or they stimulate faith in false masters. at the present time, all organized religions of the old aeon fall into the category of demonic influence. as it is written, liber 418, 6th aethyr..and this is the mystery of the great prophets that have come unto mankind, moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beaut

which with tiphereth form the adept triad) no more than one. so, therefore, they that have sought after majesty (gedulah) and power (geburah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our cons

ecisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still a mathematical limit we are trying to achieve. again quoting liber 418, the 3rd aethyr "for he (the magus) is wisdom, and by wisdom hath he made the worlds (the planes of existence below the abyss, and from that wisdom (chokhmah) issue judgments 70 by 4 (purely relative forms of expression; being only relative, they are necessarily false or illusory when compared with some other plane of perception. this, of course, is in relation to ourselves, in relation to our own point of view: the confusion

ecks that stained the heaven of urania (nuit as seen by the greeks. and all these are the excrement of choronzon" what we must understand about these religions is that they are "skew-wise: that is, they are arguments in circles, not expanding helixes. they do not lead to transmutation, that is, to initiation, but to permutation, in the mathematical sense of this word# any system of therugy that a magus creates begins immediately to suffer the erosion of demoniac forces. this is what is written: thou shalt be vexed by dispersion. since the function of those forces is to keep the soul in the state wherein it is, they try to devise byways in the path propounded by the master. these byways seem "easier" or "more reasonable" to the followers, but in reality they simply return to the origin afte

ion of progress. soon these pupils become followers only and no longer pupils. soon spirituality is replaced by conventional patterns, success is measured by the number, and not by the quality of the membership, financial prosperity becomes more important than magickal influence, intellectual analysis of the system scleroses into dogma, living theurgical experience is eschewed for blind fath. the magus spoke truth: this truth, refracted into the planes of consciousness below the abyss, becomes a lie to all those who are unable to understand- that is, unable to harmonize the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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 have been an actual historic figure, a man capable of cha

an picture library) thegnostics sought direct experience with the divine by uttering secret words of wisdom. tics as heretics just as soon as they had developed enough power within the roman empire to do so, and the cult continued to be anathema to the church down through its variations in the cathars, the albigensis, and the knights templar. the first gnostic of importance would seem to be simon magus (fl. c. 67 c.e, a samarian sorcerer, a contemporary of the apostles, who was converted to christianity, then strongly rebuked by peter when he sought to purchase the wonder-working power of the holy spirit (acts 8:9 24. those gnostic christians influenced by such charismatic individuals as simon magus believed that there was a secret oral tradition that had been passed down from jesus that h

the discovery of the nag hammadi library in 1945 was taken from the highly prejudiced writings of such church fathers as irenaeus, hippolytus, and epiphanius, who condemned the gnostics as heretics and devil-worshippers. the library that was found in upper egypt consists 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 278 mystery religions and cults simon magus: the earliest known gnostic. magnus construed that the garden of eden, the exodus from egypt, and the red sea crossings were symbols. marcion (85 160 c.e: organizer of gnostic congregations. these eastern mediterranean congregations lasted into the third century c.e. christian leaders from rome excommunicated marcion for writing a book called antitheses. he believed the death of christ was a

ust be considered cooperative philosophers and magicians. according to their general information distributed to those who inquire about the temple, executive authority is held by the council of nine, which is responsible for appointing both the high priest and the executive director. there are six degrees of initiates: setian 1, adept ii, priest/priestess of set iii, magister/ magistra templi iv, magus/maga v, and ipsissimus/ipissima vi. to be recognized as an adept ii, one must demonstrate that he or she has successfully mastered and applied the essential principles of black magic. reading materials available to the initiates include the newsletter scroll of set and the encyclopedias entitled the jeweled tablets of set. the temple of set emphasizes that the black arts may be as dangerous

ce state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. manna

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ce state, and believed to be a protector and guide that could be a local deity, a deified ancestor or even a saint of the roman catholic church. lupinomanis having the excessive characteristics of a wolf, such as being greedy or ravenously hungry. lycanthropy the magical ability in legends and horror stories of a person who is able to transform into a wolf, and take on all of its characteristics. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. manna

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ent. 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 returned to germany circa 1450, he became a recluse, for he could see that europe was not yet ready for the complete reformation which he so yearned to present to it. for one thing, he claimed to have acquired the fabled philosopher fs stone, which enabled him to prod

cieties. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, describes an earthly utopian paradise, a secret brotherhood who wear the rose cross on their turbans, who heal people without charge, and who meet yearly in their temple. the philosopher rene descartes 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

contradict the conventional established teaching, doctrines, or principles, especially that of religion. insurrectionist someone who is in rebellion or revolt against an established authority, ruler, or government. leprous from the greek, lepros, meaning gscale. h something resembling the symptoms of or relating to the disease of leprosy, which covers a person fs skin with scales or ulcerations. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. philanthropy from the greek philanthropos, meaning ghumane, h and from philos, meaning gloving. h an affection or desire to help improve the spiritual, social, or material welfa

the physical world, and winning the favor of the inhabitants of the unseen world. 39 chapter exploration alchemy valentine andreae roger bacon. helvetius hermes trismegistus albertus magnus. paracelsus magick abremelin magick black magick enochian magick vodun/vodoun/voodoo white magick magi agrippa count allesandro cagliostro aleister crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmons (isaac) bonewits raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente witchcraft familiars the inquisition.the time of the burning sabbats witchcraft trials england. france germany. salem, massachus

ere midway between the angelic and the demonic intelligences on the spiritual scale, and each human entity has both a guardian angel and a malevolent demon that hover near him or her from birth until death. abramelin magick provides instruction to the initiates of the gmagic of light h that will enable them to achieve mastery over the demons and place them under their control. abramelin the great magus learned how to accomplish such a difficult task by undergoing a process of spiritual cleansing and the development of a powerful will. in addition to spiritual and mental exercises, abramelin discovered words of power that can be arranged in magic squares and written on parchment. with the proper application of these magical squares, the magus can command the demons and order them to assist

THE GOD OF THE WITCHES

thegod of fertility as his name, semo, implies; and as such the name might well have spread to gaul and britain the god of the witcheschapter i. the horned god13with the roman conquerors. later, when christianity was brought to england by foreign missionaries, thetonsure of the british christian priesthood was stigmatised by the augustinians as "the tonsure of simonmagus. that the biblical simon magus ever reached britain is excessively unlikely, but the tonsure ofpriests was a heathen custom before it was adopted by christianity, and the name given to the local tonsure inengland is suggestive of the name of a heathen god.the aberdeen witches, tried in 1597,[43] called their grandmaster "christsonday. andro man confessed"that christsonday came to him in the likeness of a fair angel and cl

THE KEY TO THE MYSTERIES

event 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 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 freem

sfortunes. so, people imprison them and kill them, or mock them, repulse them as if they were lepers, and leave them to die of hunger. then, when the predictions come true, they say "it is these people who have brought us misfortune" now, as is always the case on the eve of great disasters<clairvoyant levi. the levi who prophesied universal empire for napoleon iii was either the magus trying to use him as a tool, or a micaiah unadjured- o. m> our streets are full of prophets. i have met some of them in the prisons, i have seen others who were dying forgotten in garrets. the whole great city has seen one of them whose silent 40 prophecy was to turn ceaselessly as he walked, covered with rags, in the palace of luxury and riches. i have seen one of them whose face shone like

e's wedding, but he does not arrive, and the fair bride breathes easier, for she fears apollonius. however, the day is not over. the hour has arrived when the newly married are to be conducted to the nuptial couch. meroe trembles, pales, looks obstinately towards the door, stretches out her hand with alarm and says in a strangled voice "here he is! it is he" it was in fact apollonius. here is the magus; here is the master; the hour of enchantments has passed; jugglery falls before true 130 science. one seeks the lovely bride, the white meroe, and one sees no more than an old woman, the sorceress canidia, the devourer of little children. clinias is disabused; he thanks his master, he is saved. the vulgar are always deceived about magic, and confuse adepts with enchanters. true magic, that i

then that i saw you fighting with astaroth. i jumped up, and a voice said in my ear 'arise and go to the help of thy master; he is in danger' i got up in a great hurry. but where must i run? what danger threatened you? was it at your own house, or elsewhere? the voice said nothing about that. i decided to wait for sunrise; and immediately day dawned, i ran, and here i am "thanks, friend" said the magus, holding out his hand "astaroth is a stupid joker; all that happened last night was a little blood to the head. now, i am perfectly well. be assured, then, and return to your work" strange as may be the facts which we have just related, there remains for us to unveil a tragic drama much more extraordinary still. it refers to the deed of blood which at the beginning of this year plunged paris

pery opened on to this room; behind the drapery one guessed the hidden light of tapers, and it seemed to eliphas that, driven by a curiosity full of terror, he was approaching the black drapery. then the drapery was parted, and a hand was stretched forth and seized the arm of eliphas. he saw no one, but he heard a low voice which said in his ear "come and see your father, who is about to die" the magus awoke, his heart palpitating, and his forehead bathed in sweat "what can this dream mean" thought he "it is long since my father died; why am i told that he is going to die, and why has this warning upset me" the following night, the same dream recurred with the same circumstances; once more eliphas awoke, hearing a voice in his ear repeat "come and see your father, who is about to die" this

THE MAGICIAN S KABBALAH

s, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical correspondence (i.e. deities, zodiacal signs, planets, perfumes, colours, numbers, mythical animals etc. the basic elements of correspondence are shown in table two. these tables were also t

man the "drowned man" or sacrificed god aspect of this card links with the nature of chockmah as showing the sacrifice of the point of singularity by extending its essence towards manifestation. the card is also symbolic of initiation, and hence mirrors the initiation of the creative process through chockmah. in symbolic form, showing the reversal of the man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower

nnected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and throu

o cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising his ultimate identity as identical to that of the universal process. the two of cups is the highest emotion of love, that is to say, the unity of all dualities in one nature, chockmah. in the world of briah, creation, two, or duality, is the essence of that creation. the two of swords is peace, but also it is also, according to crowley "sil

lications are seen and dealt with from vast experience, but is understanding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, organisation, symmetry, and complexity. binah is also the sephirah from which maya issues, the net of manifestation that is ultimately illusion. in the psyche

THE NECRONOMICON SIMON VERSION

s according to lovecraft's tales, a volume written in damascus in the eighth century, a.d, by a person called the "mad arab, abdhul alhazred. it must run roughly 800 pages in length, as there is a reference in one of the stories concerning some lacunae on a page in the 700's it had been copied and reprinted in various languages- the story goes- among them latin, greek and english. doctor dee, the magus of elizabethan 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

o visible appearance, beings and monsters which dwell in the abyss, and outer space, of the human psyche. such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick

es "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging

ically 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 question that will go on for as long as man tries to understand himself; himself as

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

rinth of parnassus, so in this clue, which has been given us, we shall find many twisted threads, yet all of one fibre, which will lead us, the weary wanderers in the mysteries, to that certain and blissful kingdom which shall be our beginning. kant has said, the business of all philosophy is to answer the question hwhat can i know? h huxley, perhaps the astutest philosopher since the days of the magus of konigsberg, observes that it is impossible to answer the question gwhat can i know? h unless in the first place there is a clear understanding of what is meant by knowledge, and in order to answer this question, gwe must have recourse to that investigation of mental phenomena, the results of which are embodied in the science of psychology. h* but the true crux of all philosophic arguments

s it then these great beings imitate, pretend to, or reflect? here lies the dark question which no denial can disprove, no assertion comprehend, and which work alone through the alembic of our hearts can reveal and accomplish. the adepts it is this something, this light which every adept sets out to discover; for, whether in the dark night of the neophyte, or the noonday brilliancy of the supreme magus, reason deserts us, and we at length are forced to seek a diviner illumination beyond those dark realms of rational understanding. crowley writes on this point, in geleusis, h as follows: not while reason is, as at present, the best guide known to men, not until humanity has developed a mental power of an entirely different kind. for, to the philosopher, it soon becomes apparent that reason

mystics; and whose illumination has become so brilliant, that they cannot even find expression in the most divine of symbols. such adepts who arrive at so exalted a plane, keep silence, as crowley says: gthe first and last ordeals and rewards of the adept are comprised in the maxim ekeep silence f! h *eleusis, vol. iii, p. 221. gto know, to dare, to will, to keep silent, are the four words of the magus, inscribed upon the four symbolic forms of the sphinx. gto command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. gin order to dare we must know; in order to will we must dare; we must will to possess empire, and to reign we must be silent. h .e. levi, the ritual of transcendent magic, pp. 30, 190. call hhomo sapiens h him who thinks; t

THE TAROT OF C C ZAIN

s have now been redrawn using computer technologies. zain's book, sacred tarot, gives a plenty of occult and other correspondences for each of 22 major arcana (and brief meanings of all other cards. however below i show only their titles, divinatory meanings and descriptions. i strongly encourage everybody to obtain a copy of the book for the whole lot of other fascinating and well-knit data. the magus--arcanum i. in divination, arcanum i may be read briefly as will or dexterity. arcanum i is pictured by a magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a g

itude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. t

ward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of de

THE SECRET RITUALS OF THE OTO

cottish degrees of ancient and accepted masonry. 5 rose-croix knight of rose-croix knight of pelican knight of east and west esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of achieved technical results. 9 illuminatus perfectus (colour purple red)

TRUE HISTORY OF WITCHCRAFT

ly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft, i had a vivid dream. it seemed to be a cold january afternoon, and aleister crowley was having gerald gardner over to tea. it was 1945, and talk of an early end to the war was in the air. an atmosphere of optimism prevailed in the "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown old; the movement in america is in shambles. i've seen my best candidates turn against me..achad, regardie- even that gentleman out in california, what's- his- name, amorc, the one that made all the money "o, bosh, crowley" gardner waved his hand impa

ient systems of belief and practice have intermingled in the lore of modern wicca, as apologists are quick to claim. but, to an extent, this misses the point and skirts an essential question anyone has the right to ask about modern wicca- namely, did wicca exist as a coherent creed, a distinct form of spiritual expression, prior to the 1940s; that is, prior to the meeting of minds between the old magus and venerable prophet of the occult world aleister crowley, and the first popularizer, if not outright inventor of modern wicca, gerald brosseau gardner? there is certainly no doubt that bits and pieces of ancient paganism survived into modern times in folklore and, for that matter, in the very practices and beliefs of christianity. further, there appears to be some evidence that `old george

empting with a more narrow, more intellectual constituency in the magickal orders under his direct influence. these orders had flourished for some time, but by the time crowley` officially' met gardner in the 1940s, much of the former's lifelong efforts had, if not totally disintegrated, at least were then operating at a diminished and diminishing level. through his long and fascinating career as magus and organizer, there is some reason to believe that crowley periodically may have wished for, or even attempted to create a more populist expression of magickal religion. the gnostic mass, which crowley wrote fairly early-on, had come since his death to somewhat fill this function through the oto-connected gnostic catholic church (egc. as we shall see momentarily, one of crowley's key follow

y, indeed, date from his days in the 1930s when he linked up with a neorosicrucuian grouping that could have included among its members the legendary dorothy clutterbuck, who set gardner on the path which led to wicca. thinking on it, what emerges from ye book of ye art magical is a developmental set of ideas. much of it is straight out of crowley, but it is clearly the published crowley, the old magus of the golden dawn, the a.a, and the o.t.o. somewhere along the line it hit me that i was not exactly looking at the "original book of shadows" but, perhaps, the outline gardner prepared over a long period of time, apparently in secret (since valiente, a relatively early initiate of gardner's, never heard of it nor saw it, according to her own account, until recent years, about the time aida

even a notation in the ripley catalog attributing the manuscript to crowley on someone's say-so, but i have no indication ripley has any other such book. finally, if the notebook is a sourcebook of any a true history of witchcraft get any book for free on: www.abika.com 23 religious system, it is not that of medieval witchcraft, but the twentieth century madness or sanity or both of the infamous magus aleister crowley and the thelemic/gnostic creed of the book of the law. as i sat there i read aloud familiar quotations or paraphrases from published material in the crowley-thelemic canon. this is not the "ancient religion of the wise" but the modern sayings of" the beast 666" as crowley was wont to style himself. but, does any of this invalidate wicca as an expression of human spirituality

TURNER ROBERT ARBETEL OF MAGICK

ncients did so divinely contemplate, is scandalized with bearing the badge of all diabolical sorceries: which art (saith mirandula) pauci intelligunt, multi reprehendunt& sicut canes ignotos semper allatrant: few understood, many reprehend, and as dogges barke at those they 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 an

enia, 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 also the holy scriptures, afford us sundry examples. but magus is a persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as plato affirmeth, the art of magick is the art of worshipping god: and the persians call their gods, hence apollonius saith, that magus is either [illegible greek]2 or [illegible greek]3, that is, that magus is a name sometime of him that is a god by nature& sometimes of him that is

; 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 greek of turner: 3. 2 ministers and messengers which attend the worship of the true god; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind. so that the word magus of itself imports a contemplator of divine& heavenly sciences; but under the name magick, are all unlawful arts comprehended; as necromancy and witchcraft, and such arts which are effected by combination with the devil, and whereof he is a party. these witches and necromancers are also called malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without

erve to manifest the knowledge of the whole universe& of the secrets of nature contained therein, whether they are visible or invisible. this description of a magitian plainly appeareth, and is universal. an evil magician is he, whom by the divine permission the evil spirits do serve, to his temporal and eternal destruction and perdition to deceive men, and draw them away from god; such was simon magus, of whom mention is made in the acts of the apostles, and in clemens; whom saint peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a god, to be raised up into the air by the unclean spirits. unto this order are also to be referred all those who are noted in the two tables of the law; and are set forth with their evil deeds. 28 the subdivisions and

TYSON DONALD NEW MILLENNIUM MAGIC

arth. the sun is under its right wing, the moon under its left, and above its head mercury is framed in a blazing stellar brilliance. above the sun is the mated pair of solar opposites, mars-venus, and above the moon the mated lunar opposites, saturn- jupiter. the second illustration is from the work azote des philosophes by basil valen- tine. it shows a hermaphrodite, symbolic of mercury and the magus, standing tri- umphant atop the chaotic dragon, which is supported by the earth. within the earth is the alchemical symbol for squaring the circle. above the head of the her- maphrodite is mercury framed in a star. notice the rays that emanate from mer- cury and distinguish it from the other planets. over the right shoulder of the figure is the sun, and over the left shoulder is the moon. be

he temple, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true magus must be revolted with the traditional arrange- ment of the hexagram, which places the sun in the center, thereby leaving the moon without a counterweight, and also places androgenous and self-sufficient mercury, symbol of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then sat

then saturn descends to the lower left point opposite jupiter on the upper right point. the result is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the solidly material eight, which represents the cube just as the four of jupiter suggests the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual il

ight 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. 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

n that prac- ticing magic became a significant crime against god. science, which was just standing erect on its wobbly legs, suffered the same persecution as magic. this suggests that the true objection to magic was not theological, but politi- cal. the church fathers reacted against magic, not because it was in defiance of god, but because it stood independent from their pervasive authority. the magus was not subject to the ecclesiastical pressures that could be brought to bear on a christian believer. excommunication meant nothing to him beyond the social abuses it carried. he thought and acted according to his own creed, and cared nothing for the censure of the bishops. the church of the middle ages recognized no truth beyond what it pro- claimed in its rigid dogma. if the pope said the

TYSON DONALD SOUL FLIGHT

re in a land where nobody speaks, you should remain silent. if you travel through an astral realm where spirits greet each other with bows, you should bow in return when a spirit greets you. nothing so disgusts and angers the spirits of an astral landscape as a traveler who acts with complete disregard for their presence, bullies them, speaks harshly, or strikes them. do not try to play the great magus, and go around projecting pentagrams or vibrating words of power. do not clothe yourself in imposing robes and costly jewels. this kind of bluster will not earn you friends, and is unlikely to help you acquire knowledge. instead, it will mark you as a menace or a fool, and the spirits of the land will avoid you as they would avoid a madman. always remember that you are a visitor, and be poli

TYSON DONALD THE MAGICAL WORKBOOK

son; to the contrary, there is a strong tendency for others to seek to emulate and follow such a master, because they intuitively recognize the value of self-control. xx preface western ritual magic at its higher level involves an intense mental and physical discipline that is every bit as rigorous as that imposed by eastern yoga. the yogi tends to work inwardly, focusing on the body, whereas the magus directs the will outwardly upon the objects of the greater world. this apparent distinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct

istinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative v

emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so that they appear to be materially present before the sight. on the spiritual level words and symbols of power constrain spiritual intelligences to fulfill the will of the magus as faithful servants. none of these aspects is less important than any other. they all work together to accomplish the higher purpose of self-mastery. the magus not only makes his body and mind his ritual tools, he makes the entire universe his instrument of transformation. the serious student of western magic soon finds that life itself is a ritual working that must be completed-it is merel

er inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old hard work. the tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral level. during use, the magus remains keenly aware 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

TYSON DONALD THE POWER OF THE WORD

les laid down by them nearly a century ago, i have preferred to analyze my sources independently, and where i disagree with the golden dawn, i have not hesitated to make changes in the occult correspondences. these departures from the golden dawn system have been pointed out to avoid confusion. much of the work i am doing is completely new, and i sometimes make mistakes myself. in my book the new magus? where i presented the correct order of the twelve banners of tetragrammaton for the first time, i applied each elemental trine of banners to its corresponding elemental trine of signs counterclockwise around the zodiac, in the order cardinal, fixed, mutable, because this is the usual order of the signs and i saw no reason to depart from it. however, in developing the invoking and banishing

ners presented in the present work, i became aware that each elemental trine of banners should have been applied to its elemental trine of signs clockwise, in the order cardinal, mutable, fixed. this important change is necessitated by the inherent, underlying graphic structure of the banners, which was only revealed when i applied *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. introduction xvii the banners to the tetragram in the course of generating the banner sigils. since i had not developed the sigils when i wrote the new magus, i was unable to take advantage of this new information, which is completely set forth in chapter v. this book offers the most complete treatment of the name, both in theory

that sign is physically drawn and vibrated upon the air with the tongue and lips. the usefulness of tetragrammaton in dealing with the powers of the zodiac can scarcely be overstressed. a new technique for graphically projecting the twelve banners is presented in chapter v. in traditional magic, the ordering of the twelve forms of the name is incorrect, as i have demonstrated in my book, the new magus* from the underlying numerical pattern of the banners. very likely the true arrangement was known but was concealed from the vulgar to prevent its misuse. the key to the correct arrangement lies in the letters that begin each banner. the letters of ihvh are linked to the four elements: i= fire, h= water, v= air, and the second h= earth. each letter begins three banners. similarly, each eleme

y, each element is related to three signs of the zodiac. clearly a parallel relationship may be established between these triplets, and it is logical to begin such a series with ihvh, the base form of tetragrammaton from which the others are derived, by linking it to aries, a fire sign and traditionally the first sign of the zodiac *new millennium magic, an updated and expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. 18 tetragrammaton the corrected sequence of the twelve banners, and their corresponding signs, is as follows: b,vav ihvm 'v aries 3 fire-cardinal ithc pc' o (4 v va ihhv sagittarius 0 fire-mutable t m4i-f? r7cc (4 ahvv mh e o fire-fixed dava hvri -6z cancer water-cardinal 7hc i o t (7) van g' hvih 3 i s c e s water-mutable the m o

tetragrammaton, but it does not supplant it. reuchlin gives two ways of writing the esoteric name of jesus. the first is with the added shin in the exact middle of tetragrammaton-ihshvh(;71tu;7, pronounced yeheshuah. the second form uses the same five hebrew letters, but places the shin after the vau of tetragrammaton- ihvshh(;7ttf1;7, pronounced yehovashah. as i demonstrated in my book, the new magus (pp. 110-i, both of these names can be extracted with supreme elegance from the occult figure of the pentagram, to the points of which the five letters of the name are attributed in modern magic, along with the five occult elements: spirit (sh, fire (i, air (v, water (first h, and earth (second h: if the continuous line of the pentagram is traced from point to point clockwise, beginning with

UNLEASHING THE BEAST

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 the boundaries between pure and impure, the rational and the irrational, self and nothingness, can unleash the ultimate magical energy and subdue all of reality to his own will: a sorcerer by the power of his magick had subdued all things to himself..he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did

WESTERN MANDALAS OF TRANSFORMATION SR AL

lood, mandrake, myrhh, wormwood figure 3-b 17. this particular technique is also useful in an alternate method of talisman construction based on the name alone, which is given in chapter thirteen. consecration is an important part of talismanic art, to be performed at the beginning. with the voicing of one's intention. and at the end, when a more ritualistic kind of offering could be made. in the magus, francis barret clearly tells us that any vow, oblation, or sacrifice has the power of consecration, so almost anything could be consecrated if it is considered sacred to the magician. for example, i have most certainly consecrated the writings in this book. in consecrating planetary talismans, it is advisable to use invocations of the names on the finished seal itself, along with other pray

longs to the age of aquarius, into which we are just entering. another important correspondence that belongs to this kamea is the magical word qol (qvl, which also has a value of 136. this is really the voice of intuition, or the higher self, or h. g. a. in case's interpretation, it is represented by the hierophant, which is, as we have noted, the sixteenth path. this path belongs to the grade of magus, or the exempt adept who has "so perfected the organization of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286. qol forms a simple sigil line and can be joined to almost any name (e. g, the voice of yophiel, tzadqiel, jeheshuah, etc. it also has a correspondence to the root-word chach, which godwin notes means h

WICCA WITCHCRAFT TODAY

it is about the last thing they would have done. hargrave jennings might have had a hand in them, but his writings are so involved that i hardly think he could have devised anything so simple and clear-cut. grandfathers and grandmothers have told folk still living of meetings they attended about a hundred and forty years ago, when the cult was thought to have existed from all time. barrat of the magus, circa 1800, would have had the ability to invent or resurrect the cult. but he was mainly interested in ritual magic, which i think would have shown in the rituals. sir francis dashwood, of hell fire club fame, is another who might have had a hand in such a thing, but he was a free-thinking diabolist and was the last man to start or invent a new religion: if he did, it would have been somet

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

sophists of recent times: of d. anna kingsford, who was indeed illuminated by the sun of light; of madame blavatsky, leader of the t.s. no occult student, however wide apart his own favored path of wisdom, could fail to recognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the r. c. and its masonic society. the eastern school of theosophy and occultism and our own hermetic society of the g.d. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific pri

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

s a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the apocalypse. 7 members make a freemasons lodge perfect, although 5 may hold one. francis barrett, in his magus, catalogs 7 birds, fishes, animals, metals, stones and members of the body. it has been said there are seven apertures of the skull to correspond with the seven planets. there are seven degrees in the oriental order of sikha and the sat bhai (7 brothers; but i have doubts of the brahmanic authenticity of the present order of the name, which was introduced by j. h. lawrence archer. from the r

numbers to the planets as follows- aanncci iient table of planets and numbers planet assigned numbers saturn 3, 9, 15, 45 jupiter 4, 16, 34, 136 mars 5, 25, 65, 325 sol 6, 36, 111, 666 venus 7, 49, 145, 1225 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott planet assigned numbers mercury 8, 64, 260, 2080 luna 9, 81, 369, 3521 in this matter, see also francis barrett, the magus. the later coptic names of the 7 gods and planets and genii of the world of the ancient egyptians are as follows: 1. saturn, rephan, god of time. 2. jupiter, picheus, god of life; 3. mars, moloch, god of destruction. 4. sol, phre or pire, meaning holy lord. 5. venus, suroth, lady of love. 6. mercury, hermes, hermanubis, god of speech. 7. luna, piooh, lady of waters. in china, 7 is the number

b.c. lars porsena led the etruscans; they were then most powerful; from the estrucans the romans took much of their law, custom and superstition. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it is by nines that eastern presents are given, when they would extend their magnificence to the greatest degree, as mentioned in comte de caylus, oriental tales. 1743. barrett s magus notes also 9 precious stones, 9 orders of devils, 9 choirs of angels he copies from john heydon. note in this connection, the nundinals of the romans, who marked the days by letters into parcels of 8 days, and on every 9th day the people left their pursuits and went to the towns to market. hence, the jocular latin saying, tres mulieres nundinas faciunt. these nundinals are a type of our domi

may have arisen. these rituals contain a more complex scheme of the mediaeval occult symbolism than exists in any other form known to me, and i believe that it would not be possible for anyone to reconstitute so complete a system out of all extant literature. there are 10 grades in the rosicrucian society. they are zelator, theoricus, practicus, philosophus; minor, major and exempt adept; master, magus and king. some magi are known, but only magi know of a rex. rosicrucian private rituals give the correct names and kabalistic spelling of the ten heavens of the world of assiah, which is the material universe. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott h. p. blavatsky declared that a scheme of the zodiac of 10 signs preceded that of 12 signs, but i have been u

ult of c. r. opened by his successors after 120 years of secret study and benevolence. 1614. the fama fraternitatis rosae crucis was printed. 1717. grand lodge of freemasons was founded. 1752. new year s day changed from march 25 to january 1. 1865. frater robert wentworth little founded the rosicrucian society of freemasons of england, in its present form. 1885. dr. robert woodman became supreme magus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1892. dr. william wynn westcott became supreme magus. 1911. this year a.d. is the 5013th year of the kali-yuga of the hindu sages. this yuga is to continue 432,000 years. 2000. a sabbath day s journey was 2000 paces. rabbi gamaliel had a tube made which, when he looked through, he could see objects at 2000 cubits dis

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ght hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes the magus of leviathan, time itself. one obtains the essence of samael through the study of liber oz, from which the study of sex and death, known as thanateros, is understood and made manifest positively in the sorcerers own life. samael himself is attributed to the serpent, when in the zohar for when samael mounted eve, he injected filth into her, and she conceived and bare cain. tubal-cain is the f

WORKING CEPHALOEDIUM VERSION 1

erefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of

gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear

WORKING CEPHALOEDIUM VERSION 2

l therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of soli

gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpocrates, with the double function in love. over this shall he wear the robe of blue for nuit lined with scarlet for hadith& the sun is gold on his breast. he shall wear the crimson cap for binah, that covereth him, with the white cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ing is entirely allegorical and only to be seized by violence. of this class of study, all that can be said is "sometimes a light surprises the student on his way" the date of publication was 1616, the year following the appearance of the confessio frateritatis. i should mention that an english translation of the fama was done in london by eugenius philalthes, in 1652. at that time he was supreme magus in anglia, or chief adept in charge of our phraseology. in conclusion, it only remains for me to point out that while the historical element has a unique interest for every member of the 5=6 grade of the second order, this in itself is a minor consideration as compared with the mystic symbolism involved therein. the 120 years has other references, as the 5=6 ritual itself testifies. this was

it only remains for me to point out that while the historical element has a unique interest for every member of the 5=6 grade of the second order, this in itself is a minor consideration as compared with the mystic symbolism involved therein. the 120 years has other references, as the 5=6 ritual itself testifies. this was the number of princes, which darius set over his kingdom; that daniel was a magus among the chaldees, while another hint as to its meaning lies in the suggestion as to how that number was arrived at. in the 5=6 grade, the symbolism of the rainbow colours is especially exemplified: a range of colour which may be said to be the most apparent and obvious, while the 6=5 grade is of interest to many of us, especially because the colouring is different. the 7=4 grade refers sti

rist however, is an entirely different matter and can be taken into order teachings with just as much fervor as a personal one. christ epitomizes suffering and redemption through trial and tribulation and as such is a very potent force to invoke; this is the energy we call on in the r.r. et a.c. when we use his name. one of the best archetypal concepts i have ever seen was in crowley's trump: the magus which showed the crucified christ analogous to mercury. if we take another look at the d.w.b. formulae, it becomes blatantly obvious that the godforms called upon represent different currents of energies. these energies had not previously been rationalized on any reasonable basis within the golden dawn. within the new zealand order though, these energies are dissected and categorized as comp

al (the five basic centers. the postulant is lifted out of the pastos, and the linen around him is removed; he is reborn. the signs of nephthys are given: the signs of adoration on the left and right side. the claw grip shown symbolizes the postulant gripping the hands of the helpers, as he is lifted from the coffin. mystical grade of 70=40 being the grade of the red rose which blossomed officers magus: grey robe, white headdress with gold cord, leopard skin, sandals, spray of almond. king of salam: blue and purple robe, winged sphere !amen, incense. shekinah: rose-coloured tunic, black belt, acacia. postulant: 1/white tunic, red shoes. 2/brown cloak and cowl, sandals, staff. 3/robe of glory. ante-room: draped in red. pastos upright and draped in white. portal sand-coloured with cross of l

ed with cross of lights. ankh and tat pillars at south and north of cross. tripod of salt at west. vault: square, blue with violet floor. grey veil across east side, white and gold altar, red mars symbols on green cup, curtain on outer side of the vault door. four stars: fomalhaut-12 rays; sirius-24 rays; regulus- 36 rays; aldebaran-72 rays 3 keys: wheel of fortune hermit fortitude. n.b. mg means magus kg means king of salam sh means shekinah post means postulant opening: vault door wide open; curtain drawn back. magus stands within holding branch of pink almond blossom. shekinah stands by tat pillar with spray of acacia in her left hand; and a lighted lantern in right hand. king of salam stands by ankh pillar; a red rose in his left hand, censer in his right hand. mg "ye heavens open and

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