Michael Wynn's Occult Reference Library
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des of the moon. that is the point where the moon's orbit touches that of the ecliptic. these were named: caput draconis head of the dragon p cauda draconis tail of the dragon q since the discovery of two more distant planets, neptune and uranus, these two terms have been partially replaced by them. the effect of caput draconis is like neptune: n the effect of cauda draconis is like uranus: the names of the old planets are: sol a saturn l mars f venus c jupiter k mercury b moon 5 the hebrew alphabet the hebrew alphabet is given on the following page. each letter of this alphabet represents a number and has an additional meaning. five letters have a different shape when written at the end of a word, and also a different numerical value. of the finals, mem is distinguished by being the on

1 10 INITIATION CEREMONY

e ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adonai! hiero: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dadouchos, and making three forward swings, says: hiero: in the name of ic zod heh chal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns to throne. all off

e north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser

eth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew an

king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s of philology, which he was the first to establish on a firm scientific basis, and which enabled him to trace a word with certitude through the strangest disguises. the comparative mythology of all nations has made great strides since grimm first wrote his book; but as a storehouse of facts within his special province of teutonic mythology, and as a clue to the derivation and significance of the names of persons and things vi translator's preface. in the various versions of a myth, it has never been superseded and perhaps it never can be. not that he confines himself to the teutonic field; he compares it at every point with the classical mythus and the wide circle of slavic, lettic and occasionally of ugric, celtic, and oriental tradition. still, among his deutsch kindred he is most at ho

nga mene with the eddie brisinga men, affords perfectly conclusive evidence. 4. the precisely similar way in which both there and here the religious mythus tacks itself on to the heroic legend. as the gothic, fraukish and norse genealogies all run into one another, we can scarcely deny the connexion of the veiled myths also which stand in the background. 5. the mingling of the mythic element with names of plants and constellations. this is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurking-place in disguised ejaculations, oaths, curses, protestations^ there is some analogy bet

h heathenism had already consecrated were sometimes retained for churches and courts of justice. the popular religion of the catholics, particularly in the adoration of saints, includes a good many and often graceful and pleasing relics of paganism (see suppl. 7. the evident deposit from god-myths, which is found to this day in various folk-tales, nursery-tales, games, saws, curses, illunderstood names of days and months, and idiomatic phrases. 8. the undeniable intermixture of the old religious doctrine with the system of law; for the latter, even after the adoption of^ conf. our' donner! hammer' the sei-v' lele! lado' the lat' pol! aedepol! me herole! me castor! medius^lidius &c. 12 introduction. tlie new faith, would not part with certain old forms and usages (see suppl. in unravelling

isted, though i have nowhere met with it, only with the reg. cotes, as indeed mannes and fateres also occur. it is more likely that the sanctity of the name had .preserved the oldest form inviolate, than that frequent use had worn it down^ the same reason preserved the o.h.g. spelling cot (gramm. 1, 180, the m. dut. god (1, 486, and perhaps the lat. vocative deus (1, 1071- moreover, god and other names of divine beings- reject every article (4, 383. 394. 404. 424. 432; they are too firmly established as proper nouns to need any such distinction. the dcr got in ms. 2, 260a. is said of a heathen deity. on the radical meaning of the word gqd we have not yet arrived at certainty f it is not immediately connected with the adj^ the drift of these remarks seems to be this: the word, though used a

imself, to take the new-comer under his protection; so the sloveny say to the arriving guest' bogh th vsprimi, god receive you^ and we to the parting guest' god guide, keep, bless you' we call it commending or committing one to god, m.h.g. gote ergeben, er. 3598. i compare with these the hail! called out to one who arrives or departs (heill ver]?u! stem. 67' 86, with which are also associated the names of helpful gods: heill]?u farir, heill]?u dsyniom ser! fare thou well, be thou well by (the aid of) the asynior; stem. 31. heill scaltu agnarr, allz jjic lieilan bisr vera tyr vera! srem. 40. in the same way the name of the omniscient god emphasizes an assurance of knowledge or ignorance: daz weiz got unde ich; trist. 4151. den schatz weiz nu nieman wan (except) got unde mill; nib. 2308, 3^

3 8 INITIATION CEREMONY

ng therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg

e confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's thro

to the element of water and therefore, the great watch tower or terrestrial tablet of the west forms one of its principal emblems (hierophant goes to west in front of water tablet followed by theoricus) it is known as the second or great western quadrangle, or tablet of water, and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 holy secret names of god empeh arsel gaiol which are borne upon the banners of the west. and numberless divine and angelic names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the s

4 7 INITIATION CEREMONY

aking therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1

reat dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in daath was the utmost rise of the great serpent of evil, therefore is there as it were, another sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed

ade is especially referred unto the element of fire and therefore the great watch tower or terrestrial tablet of the south forms one of its principal emblems. hiero: pract: move to the south. hiero: it is known as the fourth or great southern quadrangle, or tablet of fire and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the wate

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

re of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent rec

old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of wh

ease. you can create your own charge at the beginning of some rituals, or use an existing one, even if you do not acknowledge the goddess as central to your personal spirituality. you may view the divine force as a more abstract source of light and wisdom, but even so it can be helpful to personify it as a female (anima) and at the same time male (animus) form. though the valiente charge includes names of deities of both male and female forms, unless these mean something to you, you may want to exclude them or use names to which you personally relate. you can refer back to the beginning of this chapter, where i listed a number of god and goddess forms, common to magick and drawn from different cultures, that emphasise specific strengths or qualities of the divinity. however, your own list

circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these are also good for viral infections. as you mix, chant a mantra, such as: heal and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in life from the living fruits and flowers and projecting it as blue healing light that may be mingled with the green of the herbs. you can adapt the chant if yo

urite flower essences, coloured bottles containing empowered water and small crystals or glass nuggets. you could also collect twigs or small carved artefacts from healing trees, such as ash, olive, rowan, palm and aspen (see page 139 for details of incenses and page 128 for information on oils) on the table in front of the candle you could keep a special healing book in which you could write the names of people or places you know who need healing. these could include pets, a hospital or hospice with which you have connections, sanctuaries for injured creatures, threatened species and places. it is better to have this separate, rather than as part of your book of shadows, but if you prefer you can use your book of shadows for both areas of work. you might also like to keep a special 'lovin

ABRAMELIN1

a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world. therefore what abraham means is, that this system of sacred magic is thoroughly reliable, because correct in all its attributions

the really ancient egyptian magic, and the arabian ideas and traditions prevailing in egypt in recent times. i think it is the learned lenormant who points out in his work on chaldean magic, that the great difference between this and the egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point

rs of astrology in the common sense, and of the attribution of the planetary hours are worthy of careful note. yet i have found the ordinary attribution of the planetary hours effective to an extent. in all cases where there is anything difficult or obscure in the text, i have added copious explanatory notes; so many indeed as to form a species of commentary in parts. especially have those on the names of the spirits cost me incredible labour, from the difficulty of identifying their root-forms. the same may be said of those on the symbols of the third book. wherever i have employed parentheses in the actual text, they shew certain words or phrases supplied to make the meaning clearer. in conclusion i will only say that i have written this explanatory introduction purely and solely as a he

receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being washed and fasting, let him enter the place, and pray towards the east this whole psalm: blessed are the undefiled in the way, etc. psalm cix. 7 probably an error for hexagram or hexangle. 8 probably an error fo

the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindle

ABRAMELIN2

g to their remembrance their promises and oaths made on the preceding day to send unto you the eight sub-princes;77 and address the conjuration unto all the twelve together, and in a little while they will appear visibly, the eight sub-princes in the form which hath been commanded them; and they will promise and swear unto you (allegiance, as will be more fully shown in the following chapter. the names of the eight sub-princes are described hereafter in the nineteenth78 chapter. the conjuration of the third day. the conjuration of the third day is the same as that of the second day, seeing that we are then to remind the eight sub-princes of their promises and the sacred magic 70 oaths (of allegiance; and we are to call and convoke them with all their adherents, and then they do appear once

well as the altar; which latter you may place in a corner, should it incommode you in the centre of the room. for in this apartment, if it be not contaminated nor profaned, you may every saturday enjoy the presence of your guardian angel; the which is one of the most sublime things which you can desire in this sacred art. of abramelin the mage 79 the nineteenth chapter. a descriptive list of the names of the spirits whom we may summon to obtain that which we desire. will here give a very exact description of many spirits, the which (names) either altogether or in part, or else as many of them as you may wish, you should give written upon paper unto the eight subprinces, on the second day of the conjuration. now all these (spirits) be those who will appear on the third day, together with t

lirikim. labisi. akoros. mames. glesi. vision. effrigis. apelki. dalep. dresop. hergotis. nilima= 20 spirits servient) under what rulers. total of spirits servient. oriens, paimon, ariton, amaymon 111 ashtaroth and asmodeus- 53 amaymon and ariton- 10 asmodeus and magoth- 15 ashtaroth 32 magoth and kor 65 the sacred magic 84 asmodeus 16 beelzebub 49 oriens 8 paymon 15 ariton 22 amaymon 20 total of names of servient spirits 316 infinite be the spirits which i could have here set down, but in order not to make any confusion, i have thought fit to put only those whom i have myself employed, and whom i have found good and faithful in all the operations wherein i have availed myself of them. also it is true that he who shall perform this operation will be able thereafter, according to his need

nt spirits 316 infinite be the spirits which i could have here set down, but in order not to make any confusion, i have thought fit to put only those whom i have myself employed, and whom i have found good and faithful in all the operations wherein i have availed myself of them. also it is true that he who shall perform this operation will be able thereafter, according to his need, to obtain (the names of) more. notes to the foregoing lists of names of spirits. by s. l. mac gregor-mathers. i have thought it advisable to give as far as possible some idea of the significations of these names of spirits, which are for the most part derived from the hebrew or chaldee, and also from greek and latin and coptic, etc. the chief spirits. lucifer: from latin, lux, light, and fero, to bear- a light b

inary stone as a diamond will glass. belzebud: also written frequently beelzebub, baalzebub, beelzebuth, and beelzeboul. from hebrew, bol= lord, and zbvb= fly or flies; lord of flies. some derive the name from the syriac beel d bobo= master of calumny, or nearly the same signification as the greek word diabolos, whence are derived the modern french and english diable and devil. oriens: these four names of oriens, paimon, ariton and amaymon,are usually allotted to the evil kings of the four quarters of the world. oriens, from latin, oriens= rising or eastern. this name is also written uriens, from latin, uro= to burn, or devour with flame. it is probably from uriens that a mediaeval title of the devil, viz, sir urien, is derived. the name is also sometimes written urieus, from latin, urios

ABRAMELIN3

ould also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employ

r above me.16 in teaching it even, i have far exceeded that which i should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squares with the names of adam and uriel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of god who ruleth and governeth all things, and rei

ADDTLS

d seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoc

al hctga d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna

es. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spir

ss in combination with a lesser angel name and a letter extracted from the tablet of union is reserved for a higher grade. thus, from the top rank of the a quadrant in the a tablet we have the following name(s) r z (l) l a it is through the process of permutation that thou mayest derive these other names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropri

d for attributing to it the letters of the name is to divide each vertical and horizontal line into groups of three adjoining squares. we now come to the colored squares grouped above and below the sephirotic cross in each of the lesser angles. the most important of these are the four above the cross-bar of the sephirotic cross, called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the a tablet, we have: r z i l a note that the white square in the center belongs to the sephirotic cross and is not included in the names derived from the kerubic squares. from these four letters we obtain four names. thus: rzla, zlar, larz, arzl. these four names, the names of the four kerubic angels of the lesser angle, r

ADEPTUS MINOR INITIATION

were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c, was buried occurred as follows. after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavored to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, so that when the tablet was forcibly wrenched away it pulled with it a large stone which thus partially uncovered a secret door. on the top of 17 the door was inscribed in large letters 'post cxx annos patebo' meaning, after a hundred and twenty years i shall open, with the year of our lord unde

nd having raised the brazen plate or lid of the pastos, discover the body of our founder, with all the ornaments and insignia as here shown before you. upon his breast was the book 't, a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which the earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo nascimur; in hwchy morimur; per spiritum sanctum reviviscimus 'in god are we born, in hwchy we die, through the holy spirit we ris

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10

rs, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one li

h at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who pro

, the evil lords! thee i summon, queen of the eastern ways, that thou mayest protect me from the eye of death, and the evil rays of the endukugga and nindukugga! be watchful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember

y be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal importance, and these you will come to know in the course of your experiments. there are many others, but some have no power, and will only confuse. the best spirits to summon in the early rites are the fifty spirits of the names of lord marduk who give excellent attendance and who are careful watchers of the outside. they should not be detained any longer than is necessary, and some are indeed violent and impatient natures, and their task is to be given in as short a time as possible, and then they are to be released. after these, the spirits of the seven spheres may be invoked to advantage, after the priest has alr

ALEISTER CROWLEY BOOK OF LIES

note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is my

entateuch, book of lies get any book for free on: www.abika.com 151 each containing 72 letters. if these be written beneath each other, the middle verse bring reversed, i.e. as in english, and divisions are then made vertically, 72 tri-lateral names are formed, the sum of which is tetragrammaton; this is the great and mysterious divided name; by adding the terminations yod he, or aleph lamed, the names of 72 angels are formed. the hebrews say that by uttering this name the universe is destroyed. this statement means the same as that of the hindus, that the effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick we fi

ALEISTER CROWLEY LIBER 777

s in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh

ati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iii 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj ch

trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table v (continued) 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apophis aharph 17 taautus thesogar cyclops verasua titan tepistosoa 18 apoltun sothis hecate syth mercophta thuismis 19 typhon aphruimis perseus sitlacer ne

ables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also na

cept for 5 =6, whose g.w. is hwchy. the zodiacal gods are as for the sephira, which corresponds to the planet ruling. apparently, in the numeration of azbogah, line 12, only the az count. table of correspondences 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpion, and wmi

ALEISTER CROWLEY LIBER CHANOKH

tained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this order: so

and top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are d

aad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the black-cross to their own names. 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either si

air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah

h of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the name of larbg and in the sign of the eagle, spirits of water, adore your creator [make cross with cup] in the names and letters of the great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spirits of water have been duly invoked [the knock w www w www] the fourth key otahil elasadi babaje, od dorepaha gohol: gi-cahisaje aua

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical link. xvi (1) of the oath. xv of the invocation. xvi (2) of the charge to the spirit:

hich is written "detegitur yod> to return, each letter of this alphabet may have its special magical sigil. the student must not expect to be given a cut-and-dried definition of what exactly is meant by any of all this. on the contrary, he must work backwards, putting the whole of his mental and moral outfit into these pigeon-holes. you would not expect to be able to buy a filing cabinet with the names of all your past, present and future correspondents ready indexed: your cabinet has a system of letters and numbers meaningless in themselves, but ready to take on a meaning to you, as you fill up the files. as your business increased, each letter and number would receive fresh accessions of meaning for you; and by adopting this orderly arrangement you would be able to have a much more compr

nt case, that of the circle; the magician will synthesize the vermilion required from mercury an sulphur which he has himself sublimated. this pure 66 vermilion he will himself mix with the consecrated oil, and as he uses this paint he will think intently and with devotion of the symbols which he draws. this circle may then be initiated by a circumambulation, during which the magician invokes the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four elemen

devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four elemental weapons- 67 chapter ix of silence and secrecy: and of the barbarous names of evocation. it is found by experience (confirming the statement of zoroaster) that the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly always meaningless jargon. of these there are several main types. the "preliminary invocation" in the "goetia" consists principally of corruptions of greek and egyptian names

portant is the bell<therion. most bells jar and repel, though this is used not so much for actual conjuration as to mark stages in the ceremony. of all these the tom-tom will be found to be the most generally useful. while on the subject of barbarous names of evocation we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole ceremony. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

ld lend you his blue equinox: pages 195-270 give what you require. but the real point of your affiliating is that it saves me from constantly being on my guard lest i should mention something which i am sworn not to reveal. as in every serious society, members are pledged not to disclose what they may have learnt, whom they have met; it is so, even in co-masonry: isn't it: but one may mention the names of members who have died (see liber lii, par. 2) be happy then; the late x. y. was one of us. i hope that he and rudolph steiner will (between them) satisfy your doubts. the a'.a. is totally different. one star in sight tells you everything that you need to know (perhaps some of these regulations are hard to grasp: personally, i can never understand all this by-law stuff. so you must ask me

son for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no diff

, too, you may strike a rich vein of words of your own that i have altogether missed. no doubt, a really great teacher would have said "beware! use my dictionary, and mine alone! all others are spurious" but then i'm not a r.g.t. of that kind. for a start, of course, you should put down the words that are bound to come in your way in any case: numbers like 11, 13, 31, 37, and their multiples; the names of god and the principal angels; the planetary and geomantic names; and your own private and particular name with its branches. after that, let your work on the astral plane guide you. when investigating the name and other words communicated to you by such beings as you meet there, or invoke, many more will come up in their proper connections. very soon you will have quite a nice little seph

them to play up. this is sometimes easier when you are already with that friend which i was so lax as to allow you; and it is, i own, very helpful to discuss strange faces if only to make it quite clear to your own mind why you decide on one as virgo, another as taurus. a strange thing happened once; i had explained all this to the girl that i happened to be living with: that is, i taught her the names of the signs; she knew no astrology, net even the simple correspondences. after about a month, she was better at it than i was("why strange" you mutter rudely "quite right, my dear! i have always been a wretched reader of character. bless my soul! there was a time when i had hopes of you" i savagely retort) she had picked up the knack, the trick of it; she could select, eliminate, re-compose

ences. after about a month, she was better at it than i was("why strange" you mutter rudely "quite right, my dear! i have always been a wretched reader of character. bless my soul! there was a time when i had hopes of you" i savagely retort) she had picked up the knack, the trick of it; she could select, eliminate, re-compose, compare with past experience, and form a judgment, without knowing the names of its materials. when you have got your sea-legs at both these parts of your astrological education, you may (i think) put out to sea with some confidence. perhaps a fair test of your fitness would be when you got three people right out of four, in a total of a score or so. well, allow for my being in a "mood" to-night; call it two out of three. if it were guesswork, after all, that means y

ALEISTER CROWLEY MEDITATION

merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but

. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into this subject fully; the discovery or construction of suitable names might occupy the most learned qabalist for many years. these nine lamps were originally candles made of human fat, the

il 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 represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to gi

ALEISTER CROWLEY THE HEART OF THE MASTER

ormula of magick, that it may take one further step on the long road that leadeth to perfection. also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the way of the next word, and to maintain or to restore the virtue of the word then current. and on the unfurled portion of the chart i read the names of certain of these brethren, and the words as one was uttered after the other. but some i could not read, because the characters were strange. these: fu-hsi. after a great space (with few names and those illegible) lao-tze, gautama, zerdusht, pythagoras, dionysus, osiris. these were sent forth at the same time- and dionysus under the heart of the master get any book for free on: www.abika.c

ALEISTER CROWLEY THE LOST CONTINENT

were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obviously the name of an actual high priestess. ra is pure atlantean for sun, and 'mse (egyptian chomse) for moon. the idea in 'mse is that of a strong woman('m) closing the mouth of a serpent (s) or dragon, and from this we ha

ALEISTER CROWLEY THE QABALAH

gematria, j= 58; hence the number of the present work t.s. liber lviii 8 11 10 9 8 7 6 5 4 3 2 1 k y f j z w h d g b a m n s u p x q r c t l each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed uxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sbua, ubpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the rational table of tziruph, another set of twenty-two combinations.6 there are also three tables of the commutations, known respectively as the right, the averse, and the irregul

nsted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, t

emency, and the second trinity of the sephiroth is complete. this sephira, or path or numeration for by these latter appellations the emanations are sometimes called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant

lly stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the barbarous names of evocation, of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or uay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way

x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and o

ALEISTER CROWLEY THE SWORD OF SONG

him this rather disagreeable immortality. he was, let us hope, no relation to george archibald bishop, the remarkable preface to whose dreadfully conventionally psychopathic works is this. preface* in the fevered days and nights under the empire that perished in the struggle of 1870* to a collection of mss illustrating the psychopathia sexualis of von kraft-ebing [crowley s white stains t.s. the names of the parties have been changed. that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola s la cur e we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affrayant th

spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley. a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra. a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of perfume

enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum! this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15 see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16 right conduct, and in particular, chastity in the high

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emblems of joy, putting out our eyes with the hot irons of extortion, till every pound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell, and men and women went singing, robed in the "san-benito" painted with flames and devils, to the stake; to seek in the fire the god of their forefathers- that stern judge who with sworded hand was once wont to read out the names of the living from 171 the book of life, and exalt the humble on the golden throne of tyrants. yet in these ages of crucifix, of skull, and of candle; these ages of "auto-da-f" and "in pace" these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones were split asunder, and the flesh was crushed to pulp, was there still in the darkness a glamour of truth, as a

easted tellus blushed red in the arms of the summer sun, did miriam seek the cave below the cavern, in which no light had ever shone, to bring forth the light of the world. and on the third day she departed from the cave, and, entering the stable of the sun, she placed her child in the manger of the moon. likewise was mithras born under the tail of the sea-goat, and horus, and krishna- all mystic names of the mystic child of light. i am the ancient child, the great disturber, the great tranquilliser. i am yesterday, to-day, and to-morrow. my name is alpha and omega- the beginning and the end. my dwelling-house is built betwixt the water and the earth; the pillars thereof are of fire, and the walls are of air, and the roof above is the breath of my nostrils, which is the spirit of the life

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ple's sake, i will give the method called albth, albath, thus- 11 10 9 8 7 6 5 4 3 2 1 k i t ch z v h d g b a m n s o p tz q r sh th l each method takes its name from he first two pairs composing it, the system 73 of pairs of letters being the groundwork of the the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from rvch, ruach, is formed dtzo, detzau. the names of the other twenty-one methods are: abgth, agdth, adbg, ahbd, avbh, azby, achbz, atbch, aibt, akbi, albk, ambl, anbm, asbn, aobs, apbo, atzbp, aqstz, arbq, ashbr, and athbsh. to these must be added the modes abgd and albm. then comes the "rational table of tziruph" another set of twenty-two combination. there are also three "tables of the commutations" known respectively as the right, the a

of the word, instead of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837= by gematria thth zl, tet zal, the profuse giver. thus by writing the m final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, brashith, that the first three letters, bra, are the initial letters of the names of the three persons of the trinity: bn, ben the son; rvch, ruach, the spirit; and ab, ab the father. furthermore the first letter of the bible is b, which is the initial letter of brkh, berakhah, blessing; and not a, which is that of arr, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of the years between the creation and the birth of chris

cy, and the second trinity of the sephiroth is complete. this sephira, or "path" or "numeration- for by these latter appellations the emanations are sometimes called- together with the fourth, fifth, seventh eighth, and ninth sephiroth, is spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the b

ly stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the "barbarous names of evocation" of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has ineffable power. but what kind of power? by the qabalah we can found out the force of the name iao. we can spell it in hebrew hb:vau hb:aleph hb:yod or hb:ayin hb:aleph hb:yod. the qabalah will even tell us which is the true way. let us

and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (hb:resh hb:vau hb:aleph, which itself is contained in the cross. a careful study o

ALEISTER CROWLEY EQ I 5

dark and terrible, and a voice cried: i am eternity. and a great mingled cry arose "no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo d

erceives each hair separately, as well as the whole thing at once. and now there is a mighty concourse of angels rushing toward me from every side, and they melt upon the surface of the egg in which i am standing in the form of the god kneph, so that the surface of the egg is all one dazzling blaze of liquid light. now i move up against the tablet- i cannot tell you with what rapture. and all the names of god, that are not known even to the angels, clothe me about. all the seven senses are transmuted into one sense, and that sense is dissolved in itself (here occurs samadhi) 33. let me speak, o god; let me declare it. all. it is useless; my heart faints, my breath stops. there is no link between me and p. i withdraw myself. i see the table again (he was behind the table for a very long tim

e makes some examination, and says "samajh, samajh, samajh" and the fifth adept examines the left half of my brain, and then holds up his hand in protest, and says "pla (i cannot get the sentence, but the meaning is: in the thick darkness the seed awaiteth spring) and now am i again rapt in contemplation of that universe of letters which are stars. the words orlo, ilro, tule are three most secret names of god. they are magick names, each having an interpretation of the same kind as the interpretation of i.n.r.i, and the name oit, rlu, lrl, ooe are other names of god, that contain magical formulae, the first to invoke fire; the second, water; the third, air; and the fourth, earth. and if the table be read diagonally, every letter, and every combination of letters, is the name of a devil. an

seer extends the outermost abyss. i am returned. bou-saada "december" 5, 1909. 10.10-11.35 p.m. in nomine babalon amen. restriction unto choronzon. the tenth aethyr is called zax. this aethyr being accurs d, and the seer forewarned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit with

out it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech protection and help of the most high. and let him be furnished with the magick dagger, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let

ALEISTER CROWLEY EQUINOX EQ I 2 2

then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus "see" diagram 24. 14 or fylfat "see" diagram 14. 15 the same as "eskato bebeloi" used in the eleusinian mysteries. the fratres and sorores of the order then give the sign of the neophyte, after which the hiereus explains that the names of the three chief officers commence with "the letter of breath" h. but that in the name osiris, the h is silent, and concealed, as it were shrouded in o. in the name horus it is manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, then recapitulates the stations and duties of the officer

descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves he assumes the form of arouerist. 20 thoth is one of the invisible officers. all then rise and the candidate repeats the obligation after the hierophant. in it 254 he pledges himself to keep secret the order, its name, and the names of the members, as well as the proceedings which take place at its meetings. to maintain kindly and benevolent relation with all the fratres and sorores of the order. to prosecute with zeal and study the occult sciences &c &c. he then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order, by

moon, jupiter, sun, mercury. touching the tip of each of the seven points from outside is a circle, seven in all. these seven circles each contain an equilateral triangle, smaller than a circumscribed one would be. these seven triangles each have an apex radially outward from the center of the figure. each of the seven triangles has a hebrew letter in the center (planetary correspondence, hebrew names of the planets and archangels corresponding to the left and right along and outside the edges, and asiatic place names below the base. here are the inscriptions, left, right, bottom and center, for all triangles, starting with the top and moving clockwise: hb:yod hb:aleph hb:taw hb:bet hb:shin, hb:lamed hb:aleph hb:yod hb:qof hb:peh hb:tzaddi, ephesus, hb:taw. hb:lamed hb:aleph hb:mem hb:kop

lumns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his folds malkuth from the sephiroth, and linking it to the kingdom of the shells. the seven lower sephiroth were cut off from the three supernals in da th, at the feet of aima elohim. and on the head of the dragon are the names of the eight edomite kings, and on the horns the names of the eleven dukes of edom. and because in da th was the utmost rise of the great serpent of evil; therefore there is as it were another sephira, making eight heads according to the number of the eight kings; and for the infernal and averse sephiroth eleven instead of ten, according to the number of the eleven dukes of edom. the inferna

symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ associate adept hierophant ind'r. associate adept. c r. u incense e. p) d_ of diagram_ white pillar w of l banner of east a paths a t& grades m e p r_ seraphim seven kerubim_ palaces north etc. air of south briah_ air_ spirit_ dee central earth tablet fire/ water black pillar_ water. banner. of west. associate adept_ names of principles etc_ diagram 53. arrangement of the temple for the 24th, 25th and 26th paths in the portal ritual "the ceremony" at the bidding the the hierophant inductor the associate adept places the candidate in the west between the banner and the black pillar, before the elemental tablets, but facing the west. after which he presents him to the hierophant inductor. the hierophant inductor

ALEISTER CROWLEY EQUINOX EQ I 2

as to render the meaning more harmoniously. 181 we will now proceed to the first word of the text as thus decapitated, taking b'rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: bet-nunfinal ben, the son. resh-vau-chet ruach, the spirit (here the mother. aleph-bet ab, the father. note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and hb:heh also is aries

ALEISTER CROWLEY EQUINOX EQ I 3 2

y the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see th

not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of

place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, sor

: by the powers of sigil and seal: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magical triangle without this circle of art. hb:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw but if thou art disobedient and unwilling to come: then will i curse thee by the mighty names of god! and i will cast thee down from thy power and place! and i will torment thee

asboga: i invoke thee: appear! appear! taphthartharath! 183 in the name of din and doni: i invoke thee: appear! appear! taphthartharath! in the name of taphthartharath: i invoke thee: appear! appear! o thou mighty angel who art lord of the 17th degree of gemini, wherein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of th

ALEISTER CROWLEY EQUINOX EQ I 3 3

philosophers_ we call them by this noble title by courtesy_ is due to their complete lack of knowledge. what serious student of religion and occultism cares for the vapourings of ralph waldo trine, the philosophising of the rev. r. j. campbell, the poetry of ella wheeler wilcox? the prototypes of these people are utterly, or almost utterly, forgotten. one recalls now with how much difficulty the names of the rev. h. r. haweis, of a. h. davis, of lizzie doten! for there is no virtue in those who have strayed from the path to linger among the shells of the dead and the demons of matter. the line of tradition is unbroken, and the way is straight and hard; too hard for "mediums" and new thoughtists, whose spiritual capital consists of falsehood, and sentimentality, and sham humanitarianism. s

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urs of the sunset; abysses of space, allegorical of the abyss of time; the dance, the gesture or the speech of the actors, should you be in a theatre; the first-come phrase if your eyes fall upon a 97 book; in a word, all things; the universality of beings stands up before you with a new glory unsuspected until then. the grammar, the dry grammar itself, becomes something like a book of "barbarous names of evocation" the words rise up again, clothed with flesh and bone; the noun, in its solid majesty; the adjective's transparent robe which clothes and colours it with a shining web; and the verb, archangel of motion which sets swinging the phrase. music, that other language dear to the idle or the profound souls who seek repose by varying their work, speaks to you of yourself, and recites to

magician shall see the visible manifestation of that spirit's presence, he shall quit the station of the hierophant and consecrate afresh with water and with fire the sigil of the evoked spirit. s. now doth the master of the evocation remove from the sigil the restricting cord; and, holding the freed sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the circle thrice, holding the sigil in his "right" hand. t. the magician, standing in the place of the hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a "potent invocation of the spirit" unto visible appearance; having previously

herein is a sensation of an exalted strength. s. again formulate the shroud as concealing thee and enveloping thee, and thus wrapped up therein circumambulate the circle thrice. t. intensely formulating the shroud, stand at the east and proclaim "thus have i formulated unto myself this shroud of darkness and of mystery, as a concealment and a guard" u. now rehearse an invocation of all the divine names of binah; that thou mayest retain the shroud of darkness under thy own proper control and guidance. v. now state clearly to the shroud what it is thy desire to perform therewith. w. having obtained the desired effect, and gone about invisible, it is requisite that thou shouldst conjure the forces of the light to act against that shroud of darkness and mystery, so as to disintegrate it, lest

he form as if visibly enshrouding him; and still astrally retaining the form, he thrice circumambulates the place of working. t. standing at the east, let him thirdly formulate the shape which should now appear manifest, and as if enshrouding him, even to his own vision; and then let him proclaim aloud "thus have i formulated unto myself this transformation" u. let him now invoke all the superior names of the plane appropriate to the form, that he may retain it under his proper control and guidance. v. he states clearly to the form, what he intends to do with it. w. similar to the w section of invisibility, save that the conjurations &c, are to be made to the appropriate plane of the form instead of to binah. part hb:shin: spiritual development. a. the sphere of sensation. b. the augoeides

ALEISTER CROWLEY EQUINOX EQ I 4

uming my labours in the great work, seeing that he, who sleepeth never, shall fall by the wayside, and also remembering the twofold sign: the power of horus: and the power of hoor-pa-kraat.3 now, the year being yet young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all there are thirty of these aethyrs "whose dominion extendedth in ever widening circles without and beyond the watch towers of the universe" in one sense rightly enough did p. bring to completion the work l.i.l. at the end of the year 1900; but, in another, it took him nine long years of toil before he perfected it, for it was not until the last days of the year 1909 that the wo

go into a cave and close the door and simply think five true thoughts and then pass away, these five thoughts of theirs will live through eternity (vivek nanda "karma yoga" udbodhan edition, pp. 164, 165) 13 or the unconsciously known. 14 deussen "ibid, p. 76. 15 "rigveda (griffiths, i. 164. 46 "you may call the creator of all things by different names: liber, hercules, mercury, are but different names of the same divine being (seneca, iv, 7. 8. 16 "ch ndogya upanishad" 6. 1. 3. also of "form" 17 that is to say, when he gains knowledge. 18 this is the meaning of "nequaquam vacuum" 19 modern materialism receives many a rude blow at the hands of gustave le bon. this great frenchman writes "these fundamental dogmas, the bases of modern science, the researches detailed in this work tend to des

s, who imagine that, by displaying to the reader a mass of middle-class "virtues" their works will be given so exalted a flavour that they themselves will pass as great ascetics who have out-soared the bestial passions of life, whilst in fact they are running harems in boulogne or making indecent proposals to flower-girls in south audley street. these latter ones generally trade under the exalted names of "the" mahatmas; who, 79 coming straight from the sh m bazzaar, retail their wretched "b k b k" to their sheep-headed followers as the eternal word of brahman "the shower from the highest" and, not infrequently, end in silent meditation within the illusive walls of wormwood scrubbs. the east like the west, has for long lain under the spell of that potent but middle-class magician- st. sham

uring of the mind on the object held by the will.138 105 when once dh ran or 133 "unity of j va and brahman, srimat s nkar ch rya" paragraph 122. 134 see chapter v, 43-51. 135 compare the abramelin instructions with these. 136 the nada. 137 compare eliphas levi "doctrine and ritual of magic" p. 195. 138 imagine the objective world to be represented by a sheet of paper covered with letters and the names of things, and our power of concentration to be a magnifying glass: that power is of no use, should we wish to burn that paper, until the rays of light are "focussed" by moving the glass or paper with our hand we obtain the right distance. in the above the will takes the place of the hand. concentration has progressed so far as to train the mind to remain fixed on one object then dhy na or m

f carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch towers of the elements (see dr. dee's system, also golden dawn ms. entitled "the concourse of the forces" thus the t of nanta represents earth of earth- the empress of pantacles in the taro, and that letter is used as an initial for names of angels drawn from the earthy corner of the earth tablet. for further see the equinox, vol. i, no. 5. which i took to materialize myself. at the time i was very tired and really not fit to travel. june 15th. the buddha appeared to me in the northern heaven and said "fear not for money.190 go and work, as thou hast intended "i go" july 14th. triangle of fire. 10 m. middling to bad. winged-g

ALEX SANDERS THE KING OF THE WITCHES

assembled dining chairs and made a circle similar to that of a spiritualist meeting. tentatively alex questioned the rites but the participants sincerely believed that they were practising witchcraft. perhaps he was the only witch left. time has taught alex that many covens use rituals quite different from those handed down by his grandmother, but most of them do have basic similarities, like the names of the guardians of the watchtowers, the symbolic cardinal points of the circle-boreas at the north, zephyrus at the west, eurus at the east and notus at the south. at this time, however, he was inexperienced in the practices of other groups and he was keenly disappointed. on the drive back he admitted as much to the young man who had brought him, and told him he would not be coming again 'i

ff, i know not where' 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say 'but how may many ride the air if they be not as light as thistledown' 133. but the curse ofthe goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. 135. let the craft keep books with the names of all herbs which are good, and all cures so all may learn. 136. but keep another book with all bills and apices and let only the elders and other trustworthy people have this knowledge. so be it ordained. 137. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 138. remember the art is the secret of the g

ALEXANDRIAN BOOK OF SHADOWS OCCULT

w not where" 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say "but how may many ride the air if they be not as light as thistledown" 133. but the curse of the goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the se

sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into

wo altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place sets the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of

north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by his

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ugh seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a b

ise on cosmic fire copyright 1998 lucis trust crime, as now seen, based largely on the sex emotion, will be a thing of the past, and physical plane license, orgy and horror will be reduced seventy-five per cent. the interplay between the three dense physical planets will be perfected and man will pass at will from one to another. i would here point out the inadvisability of the method whereby the names of the globes in a chain, just as the names of a chain in a scheme, follow the planetary nomenclature. this has led to confusion. a clue tending towards the correct undertanding lies hid in the words "venus is the earth's primary."17(103) it is not permissible to say much about this mystery, that "venus is the earth's alter ego" nor is it advisable, but certain ideas may be suggested which i

therhood of light, which found scope for activity in atlantean days, and during the present root race, can be traced back to the moon chain. we have here all that it is possible to give out at this time, and much that has hitherto not been- 244- a treatise on cosmic fire copyright 1998 lucis trust permitted publication. it is necessary again to emphasise the need of attaching no importance to the names of the chains and globes, and the necessity of a numerical enumeration; at the same time should the student decide to number the chains, and globes, he must carefully bear in mind that the sequence of numbers has no reference or relation to place or time, nor to sequence of appearance, or order of manifestation. iv. the future of manas it is only intended to handle this immense subject prima

th breath. something prevents the passage of the breath. they call for aid. one makes his appearance who has not yet been seen. he lifts his hand. the one, the two, the three, the four and five merge into one and mingle with the sixth. the flame mounts up, responding to the breath. the final disappearance of the cube is needed and then the work stands forth" from the archives of the lodge (c) the names of the egoic lotuses. we might consider briefly the work of forming the egoic lotus on its own plane; this is as the result of the work of the agnishvattas, after its segregation in space, and the formation of its ring-pass-not. we have touched upon the remotest and earliest stages. one point we have not yet emphasised but which is of interest to the thoughtful student. this is the fact of t

y definitely produce effects upon other human beings functioning on the three planes of human evolution and upon the entire animal kingdom. the separative and maleficent thoughts of man are largely responsible for the savage nature of wild beasts, and the destructive quality of some of nature's processes, including certain phenomena, such as plague and famine. it is of no value to man to know the names of some of the "army of the voice" unless he comprehends his relationship to that army, unless he apprehends the responsibility which is his to be a beneficent creator, working under the law of love, and not impelled to the creative act through selfish desire, or uncontrolled activity. b. physical plane elementals. it should be remembered that the devas we have been considering are the origi

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

f the ibezhan workers will be revealed. we might here note the fact that the word ibez is literally in the nature of an acrostic veiling the true name of the planetary logos of the earth, one of whose principles is working in sanat kumara, making him thus a direct incarnation of the planetary logos and an expression of his divine consciousness. these four letters are the first letters of the real names of the four avatars on the four globes of our earth chain who have embodied four of the divine principles. the letters i b e z are not the true sensar letters, if such an inaccurate expression can be used of an ideographic language, but are simply a europeanized distortion. the true meaning is only conveyed at the fourth initiation when the nature of the planetary logos is revealed and his f

ot by any outer organisation. the planetary hierarchy has always existed and from time immemorial and right down the ages those sons of men who have fitted themselves for work and who have measured up to the requirements, have found their way into the ranks of those who stand behind the world evolution and guide the destinies of the little ones. their grades and works are theoretically known, and names of some have been given out to the masses, at what cost and personal sacrifice those masses will never know. with the hierarchy of adepts i do not propose to deal. the books upon the subject are easily available and should be read with the needed reservations as to symbolical interpretations and the limiting effects of words. an event is however transpiring upon earth which is, in its way, a

h changes in the nations. under the fifth and third ray impulses, groups of scientific investigators have arisen, working with the forces and energies that constitute the divine life, dealing with the outer garment of god, searching from without towards the within, and demonstrating to man his essential unity with all creation and his relationship, intrinsic and vital, with all forms of life. the names of the individuals in any group are legion and of relatively no importance. it is the group and its interrelated work that counts. it is interesting to note that in the scientific group the underlying unity is particularly noticeable, for its members are singularly free from sectarianism and selfish competition. this cannot be said of the religious and political groups. in relation to the ma

we know little about pluto. so the story will run. yet pluto has always been revolving around our sun and producing its effects. it governs however the death or cessation of old ideas and emotions, and its influence is therefore largely cerebral and in that you have the clue to its late discovery. mankind is only on the verge of becoming mental. its effects are felt first in the mental body. the names of the planets are not the result of arbitrary choice but the planets name themselves. astrologers will eventually find it necessary to cast three horoscopes or three charts: one purely- 255- a treatise on white magic copyright 1998 lucis trust physical dealing with the body of nature; one primarily emotional, and dealing with the quality of the personality and with its sensitivity, or state

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

olours all that life of love. within the human hierarchy, the affirmation gathers power and sound. the word in the beginning was. the word hath dwelt and dwells with god. in him was light. in him was life. within his light we walk- 46- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust his symbol is the thunder, the word that cycles down the ages. some of the names of this ray lord which convey his purpose are as follows: the displayer of glory the lord of eternal love the cosmic magnet the giver of wisdom the radiance in the form the master builder the conferrer of names the great geometrician the one who hides the life the cosmic mystery the light bringer the son of god incarnate the cosmic christ the legend tells us that the six brothers summarise h

s individual ray, life tendencies and purpose; if the appeal the various statements make anent a particular ray evoke an intuitive understanding on the part of the student, so that he recognises himself, his ray energy and aspects of his latent and deeply desired spiritual nature, then these communications i am making here as to purpose, name and quality will be profitable and useful. some of the names of the lord of the third ray indicate his use of force and his real nature. they are as follows: the keeper of the records. the lord of memory- 48- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the unifier of the lower four the interpreter of that which is seen the lord of balance the divine separator the discriminating essential life the one who pr

t reveals the form, but the present indicates the flowing in of energy. that which is on its way comes as a cloud which veils the sun. but hid behind this cloud of immanence is love, and on the earth is love and in the heaven is love, and this, the love which maketh all things new must stand revealed. this is the purpose back of all the acts of this great lord of knowledge. before enumerating the names of this great life, i should like to point out that the fifth ray is one of unique and peculiar potency in relation to the human kingdom. the reason is that the fifth plane of mind is the sphere of his major activity and it is on this plane that we find the triple aspects of mind: 1. abstract or higher mind, the embodiment of a higher triad. 2. the concrete or lower mind, the highest aspect

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

tant recurrence of three? what does it symbolise? apart from their possible historical appearance, does there lie behind them some peculiar symbology which can, when understood, render clear the circumstances in which they played their part? a study of their names and the interpretation of them as given in the familiar cruden's concordance may supply a clue. take, for instance, the meaning of the names of job's friends. they were eliphaz the temanite, bildad the shuhite, and zophar the naamathite. eliphaz the temanite means "my god is gold" and also "the southern quarter" the opposite pole to the north. gold is the symbol of material welfare, and the opposite pole to spirit is matter, therefore in this name we have symbolised the tangible outer form of man, actuated by desire for material

comes possible only when the mind is beginning to be active (including the conscience. shuhite means "prostration or helplessness" signifying that alone and unaided the mind can reveal but cannot help. remorse and sorrow, involving memory, are the result of mental activity. thus, in job's three friends the three as aspects of his lower nature stand revealed. the same is the case when we study the names of daniel's three friends. abednego means the "servant of the sun" the server of the light; in that significance the whole duty and purpose of the physical outer man is summed up. shadrach's name has a definitely emotional sentient connotation, for it means "rejoicing in the way" and wherever we find reference to the basic dualities of pleasure and pain we are considering the emotional-feeli

markedly similar as we find them "i cannot of course go at length into these different cults, but i may say roughly that of all or nearly all the deities above-mentioned it was said and believed that: 1. they were born on or very near our christmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharis

served the purpose of rendering him the last honours. before singing his return to life, there were mournful rites celebrated in honour of his suffering and his death. the large wound which he received was shown, just as the wound was shown which was made to christ by the thrust of the spear. the feast of his resurrection was fixed at the 25th of march."3 there is the same legend attached to the names of tammuz, to zoroaster, to esculapius. to the latter, ovid addressed the following words "hail, great physician of the world! all hail! hail, mighty infant who in years to come shall heal the nations and defraud the tomb. swift be thy growth, thy triumphs unconfined make kingdoms thicken and increase mankind. thy daring art shall animate the dead, and draw the thunder on thy guilty head- 14

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the hands of those whose task it is to awaken the intuition in man. there are many and different kinds of glamour and disciples are frequently surprised when they learn what is regarded as glamour by the masters. i will enumerate a few of the more general glamours for you, leaving you to make any needed application and expansion of the idea from the individual to humanity as a whole. here are the names of some of these glamours: 1. the glamour of destiny. this is a glamour which indicates to the one whom it controls that he has important work to do and that he must speak and work as destined. this feeds a pride which has no foundation in fact- 23- discipleship in the new age- volume i copyright 1998 lucis trust 2. the glamour of aspiration. those thus conditioned are completely satisfied a

through you in your environment are not be found in any particular mental or astral reaction but in the response your entire personality makes to your outer environing conditions. that response produces an outer swirl of forces in your aura wherein comes opportunity for your fourth ray mind to produce harmony through conflict, and skill in action, which is the true significance of the subsidiary names of this ray, called frequently the ray of art or beauty. it is the ray of creative living, and not creative art. creative living produces beauty and harmony in the outer life, so that others can see the achievement. how can this skill in action be produced? how can this predisposition of yours to produce harmony in spite and because of conflict be facilitated? by a strongly mental meditation

e horoscope of the soul, as it is conditioned by the soul ray and not by the personality ray; enough has been given by me to enable astrologers, who are interested and of the new inclination, to work out the future from the angle of this new approach. astrology is a fundamental and most necessary science. a.a.b. is not well versed in astrology; she cannot set up a chart nor could she tell you the names of the planets with the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging, by the antahkarana, of the gap which exists between the monad and the personality; it also gives the fourteen rules whi

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

his own desire and devotion to the object of his attracted attention. with all true aspirants, owing to the increased potency of their vibrations, this devotional sentiment can be particularly difficult and bring about a lengthy imprisonment. one illustration of this is the sentiment of devotion poured out in a glamorous ecstasy by probationary disciples upon the masters of the wisdom. around the names of the members of the hierarchy and around their work, and the work of the initiates and the disciplined disciples (mark that phrase) a rich glamour is created which prevents them ever reaching the disciple or his reaching them. it is not possible to penetrate the dense glamour of devotion, vibrating with dynamic ecstatic life, which emanates from the concentrated energy of the disciple, wor

l. the light of the intuition unfolds before the vision of the soul within the personality, the nature of god and the unity of the whole. the restlessness of material desire, seeking its satisfaction in the three worlds, eventually gives place to aspiration towards soul contact and soul life. this in its turn is recognised as a step towards those great fundamental experiences to which we give the names of the five major initiations. these reveal to man the hitherto unrealised fact of his non-separateness and of the relation of his individual will to the divine will. we are now going to study the mode whereby these phases of work upon the astral plane are carried forward: first, the individual learns to use the light of the mind, generated by the soul as it becomes closely related to the pe

needed as a preface to this group work is ten minutes of complete silence in which the group members attempt to set up that magnetic field of positive receptive activity (note here the paradoxes of the occult sciences) which will make the rest of the work possible. the leader of the group (chosen in rotation so that all the members of the group occupy that position) starts the work by calling the names of the group members and as each name is called, the other group members look directly into the eyes of the one named, who rises and for a minute faces them. thus a rapport and a relationship is established because the directive magnetic force of each soul is always reached from "eye to eye" this is the occult significance of the words "can you look me in the eye" or "they eyed each other" a

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

tions all living forms. the function of the four ethers each of the four ethers, as they are sometimes called, is intended as far as man is concerned to be a channel or expression of the four cosmic ethers. at present this is very far from being the case. it can only truly be so when the antahkarana is built and acts, therefore, as a direct channel for the cosmic ethers to which we have given the names of universal life, monadic intensity, divine purpose and pure reason. ponder for a while on these types of energy and creatively imagine their effect when, in due course of time and spiritual unfoldment, they can pour unrestrictedly into and through the etheric body of a human being. at present, the etheric body is responsive to energies from: 1. the physical world. these are not principles

me phrase it as simply as possible: the centres below the diaphragm, i.e, the solar plexus centre, the sacral centre and the centre at the base of the spine, are controlled by the four ethers of the planetary physical plane; the centres above the diaphragm, i.e, the heart centre, the throat centre, the ajna centre and the head centre, are controlled by the four cosmic ethers, to which we give the names of the energies of the buddhic plane, the energies of the atmic plane, the energies of the monadic plane and the energies of the logoic plane. this statement involves a somewhat new concept; it creates a basic relation, making possible the fact that "as above so below" think this out. it has serious implications. the centres below the diaphragm are during the evolutionary process controlled

s by the point of evolution of the life within the form; the correlating, integrating factor, relating centre to centre, is life itself; life establishes contact; livingness is the basis of every relation, even if this is not immediately apparent to you; consciousness qualifies the contact and colours the radiation. thus again we are returned to the same fundamental triplicity to which i gave the names of life, quality, appearance in an earlier book*(14) a form is therefore a centre of life within some aspect of the etheric body of the entity, space, where a living animated existence, such as that of a planet, is concerned. the same is true also of all lesser forms, such as those found upon and within a plane. this centre has within it a point of life and is related to all surrounding ener

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

to be recognised and established as an influencing factor by ancient humanity. i state a basic truth vaguely acknowledged by you that in aries the essential substance of manifestation awoke to renewed activity under the impact of divine desire, impelled by the divine breath, by divine life or spirit. in cancer this living substance assumed a triple differentiated relationship to which we give the names of life (aries) of consciousness (taurus, the next sign to aries) and manifested duality (gemini, the sign preceding cancer) and these three, blended together, came into outer manifestation in cancer, thus completing an esoteric quaternary of great importance. here the first major fusion, inchoate and unrealised, took place. in libra, these reach a point of balance and of a somewhat static e

. i. 709) b. astronomy, astrology and so on are all on the physical and not on the spiritual plane (s.d. ii. 667) c. those philosophers alone who studied astrology. knew that the last word of those sciences was to be sought in and expected from the occult forces emanating from the constellations (s.d. iii. 214) 9. in the presence of the eternal conformity of the divisions of the zodiac and of the names of the planets applied in the same order everywhere and always and in the presence of the impossibility of attributing it all to chance and coincidence. a very great antiquity indeed must be allowed for the zodiac (s.d. i. 711) 10. high ceremonial astrology. depends upon the knowledge of the initiate of those immaterial forces and spiritual entities that affect matter and guide it (s.d. iii

ts, the spheres of the indwelling seven spirits. these seven spirits are: a. the seven chief groups of dhyan chohans. b. the seven primeval rays (s.d. i. 626) 2 "there are only seven planets specially connected with the earth, and twelve houses, but the possible combinations of their aspects are countless. each planet can stand to each of the other in twelve different aspects (s.d. i. 626) 3 "the names of the planets are applied in the same order everywhere and always (s.d. i. 711) 4 "the seven planetary regents (planetary logoi) are `the seven sons of sophia (wisdom (s.d. ii. 221. note) 5 "for pythagoras the forces were spiritual entities, gods, independent of planets and matter as we see and know them on earth, who are the rulers of the sidereal heaven (s.d. i. 535) 6 "the seven sons of

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

of going through the gate but, after all, i'd had a lot of experience in handling men and little by little i won them, so that i really had a good time. i never lacked for fish to pack. a clean newspaper would find its way mysteriously on to my stool. they watched out for me in all kinds of ways and i would like again to point out that this had nothing, whatever, to do with me. i did not know the names of these men and women. i had never done them a kindness in my life, but they were just straight good to me and i have never forgotten it. i learnt to like them very much and we grew to be good friends. i never, however, learnt to like the sardines. i made up my mind that if i was going to be a packer i would make it financially worth while. i wanted money for the children, so i brought my m

oroscope of the soul, as it is conditioned by the soul ray and not by the personality ray. enough has been given by me to enable astrologers, who are interested and of the new inclination, to work out the future from the angle of this new approach. astrology is a fundamental and most necessary science. a.a.b. knows nothing about astrology; she cannot even set up a chart nor could she tell you the names of the planets and the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth volume deals with the subject of healing, and with the bridging by the antahkarana of the gap which exists between the monad and the personality. it also gives the fourteen rules which

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

t only a concentrated radiating love. the use of the visualising faculty and of the creative imagination, plus a sense of deep and steadfast love, will keep the mind and the will in abeyance. i would emphasise the urgent necessity for complete silence and reticence in relation to all healing work. never let it be known by anyone that you are working in this manner, and never mention to anyone the names of those you are seeking to aid. do not discuss the patient under treatment even among yourselves. if this basic rule of silence is not kept, it will indicate that you are not yet ready for this work and should discontinue it. this injunction is far more important than you can realise; for speech and discussion not only tend to deflect and dissipate force, but violate a fundamental rule whic

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

science of the antahkarana is connected with the entire problem of energy, but peculiarly with the energy handled by the individual and with the forces by which the individual relates himself to other individuals or to groups. for the sake of clarity, we will give the name of a. energy: to all forces pouring into the individual form from whatever direction and source. to these major energies, the names of "sutratma" or "life thread" or "silver cord" have frequently been given. b. force: to all the energies which after due manipulation and concentration are projected by the individual or group in any direction and with many possible motives, some good and many selfish. 2. the science of the antahkarana, technically speaking and for group purpose, is especially the science of light manifesta

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

to drop, and those also who are functioning upon the other side of the veil. i have asked a.a.b. to send each of you a complete list of all who were in the earlier groups as well as those who were or are in the reorganised group. the names will be sent to you without comment and without addresses. i would ask you on one day each month the day of the full moon to sit down and mention each of these names of your co-disciples in the light, sending out light and love to one and all. this will strengthen the relation of you all to each other and it will also create an energy body an etheric body for the entire subjective group and will integrate them closely as time goes on, restoring those who broke away and strengthening those who unfortunately proved themselves to be weak. this entire proble

the soul. 7. then again repeat the mantram of unification, beginning "the sons of men are one" 8. standing, therefore, in the centre of the heart see the energy of your group brothers as the radiating spokes of a great wheel of light. this wheel has twenty-four spokes and at the centre of the wheel, like the hub of the wheel, can be found your master (d.k. then slowly with love, mention aloud the names of each of your group brothers, not omitting yourself. 9. then see this wheel as actively moving and scintillating, and thus serving humanity through its focussed radiation. this radiation is the radiation of love. all the above is purely symbolic but carried out as a visualisation process for some months consistently and consciously it will create a state of mind and of awareness which will

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ld consciousness. the lord of pain has descended from his throne and is treading the ways of earth today, bringing distress, agony and terror to those who cannot interpret his ends, but bringing also a re-stimulation of the instinct to self-preservation which in its higher aspect is the instinct to immortality; it tends to focus humanity's attention upon the life aspect and not upon the form. the names of the lords of karma signify, symbolically and from the angle of their inner meaning, relationship, enlightenment, pain and return. ponder on this. they are all peculiarly active at this time, and in their activity lies the hope of humanity. ancient karmic events it is not my intention to explain or elaborate the subject of karma. this occult yet fundamentally exoteric theme, the law of cau

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

ance of initiation in these brief expositions? do you see more clearly the growing beauty of the whole and the goodness of the purpose and the wisdom of the plan? do you realise more deeply that beauty, goodness and wisdom are not qualities, as their inadequate nomenclature would imply, but are great facts in manifestation? do you grasp the truth that they are not descriptive of deity but are the names of lives of a potency and activity of which men can as yet know nothing? some understanding of this must slowly seep into the mind and consciousness of each disciple as that mind becomes irradiated by soul light in the earlier stages, and later responds to the impact of energy coming from the spiritual triad. only when this is visioned, even if not understood, will the realisation come to th

from the point which is the highest, to the right and to the left, thus letting in that streaming force which resolved itself as light, as love, as lifting energy. thus worked the one for whom all men must wait. he is as man, but works not as a man. he works as light divine, as energy supreme and as the saviour of the world of men" let me again quote from the same source and give you the ancient names of the veils "next to the earthly plane is found the veil of impulsion and then the hall of concentration. to that succeeds the veil of distortion, related to the world of glamour as impulsion is to force. beyond that veil is found the hall of choice. and then we find another veil, the veil of separation, and beyond it lies the hall of blinded men blinded by light but facing towards the fina

and the achievement of the individual aspirant. this was degenerating into a form of spiritual selfishness and separateness. 3. the teaching on the seven rays. the fact of the seven rays was well known to the heads of the theosophical society, was mentioned very abstractly and vaguely in the secret doctrine, and formed in an elementary form some of the teaching given in the esoteric section; the names of the rays were given, and some information as to their qualities, and the masters on the rays, was imparted but not much else. i have given out much information upon the subject and have endeavoured to show the importance of this teaching from the psychological angle, because the new psychology is in the making. if esoteric teaching is eventually to be public in its presentation, it will b

ken me" the temple of solomon, the spiritual temple "not made with hands, eternal in the heavens" is no longer required; it has served its ancient purpose, and that which has been deemed eternal must disappear in the light of that to which eternity is only a phase of that which shall later be revealed. all that now remains for the initiate are the two points of living purpose to which we give the names of spirit-matter or life-appearance. the lesson ahead of the initiate is to realise the inner meaning (not the obvious and easily grasped meaning) that spirit is matter at its highest point, and matter is spirit at its lowest. this involves the free interplay of life-energy, consciously applied as the result of age-long processes, and matter-force, via the antahkarana. the "rainbow bridge" b

the position of aspirants and disciples know much about the hierarchy, its life, aims and conditioning rules, so do i, a master of the fifth degree, know much concerning what lies ahead of me; i can therefore endeavour to make some small part of these essential truths clearer to those who can profit by them. such people will necessarily be initiated disciples. years ago (in 1922) when i gave the names of the seven paths along one of which a master must go (initiation, human and solar, it was felt by those for whom i was working that humanity was not ready for the information which i now propose to give. i would here remind you that i have ever stated that even the hierarchy does not know exactly how humanity will react or what progress they will make within a given time. since i gave the

ALICE BAILEY THE LABOURS OF HERCULES

s, the hare, associated with these two constellations, contains a star of the most intense crimson color, almost like a drop of blood. red is ever the symbol of desire for material things. in the zodiac of denderah, the name given is bashtibeki, which means "falling confounded. aratus, writing about 250 b.c, speaks of lepus as being "chased eternally, and it is interesting to note that the hebrew names of some of the stars found in this constellation signify "the enemy of the coming one, which is the meaning of the name of the brightest star, arneb; whilst three other stars have names meaning "the mad "the bound "the deceiver. all these words are characteristics of the lower self chased eternally by the higher self; the human soul pursued by the hound of heaven. as we look at the starry he

we go forth conquering and to conquer, but we have to do it as the burdened disciple, bearing for others and serving. in canis major we have portrayed our future and a consummation, glorious beyond all present realization. were all religions and all scriptures of the world to be lost, and were there nothing left to us except the starry heavens, the story of the zodiac and the significance of the names of the various stars found in the different constellations, we should be able to retrace the history of man, recover the knowledge of our goal and learn the mode of its achievement- 43- the labours of hercules the lesson of the labor the whole of this story really signifies the lesson which is the first that all aspirants have to master, and one which it is impossible to learn until the test

AN INTRO TO STUDY OF THE KABALAH

d-ha-vv-ha, and so 10, 5, 6, 5 or 26 became 20, 6, 12, 6 or 44. by extension zain, z.7, became 1, 2, 3, 4, 5, 6 and 7 or 28; or 28 was regarded as 2 and 8 or 10. the tetragrammaton, jehovah 26 was also at times regarded as 2 and 6 or 8: so el shaddai, god almighty, al shdi, 1, 30, 300, 4, 10, was 345 and then 12 and then 3, a trinity. a quaint conceit was that of the change of the spelling of the names of abraham and sara: at first abram abrm and sarai shri, became abrhm and shrh: they were 100 and 90 years old and were sterile: now h, heh, was deemed of a fertile type, and so the letter h was added to abram, and the yod i, converted into an h of the name sarai. in the very old "sepher yetzirah" is found the allocation of letters to the planets; from this origin arose a system of designing

ame, was a famous word of power; it was formed of three times 72 letters: the words of three verses, 19, 20 and 21 of exodus xiv. were taken: the separated letters of verse 19 were written down, then the letters of verse 20 in reverse order, then those of verse 21 in direct order: this gave 72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david;

y voices, upon the highest world; they concentrate into a divine conception, a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality, his god; and the jew named him--jehovah. by gradual stages of development, each farther from the source, there arise the powers and forces which have received the names of archangels, angels, planetary spirits, and the guardians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the insupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe; they endure every stage of existence, of separatio

it that dwells for a time in this 'coat of skin" as genesis in chapter 3, v. 21, calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and these are seated in the fourth world of effects, the material universe. now it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basal idea remains the same: just in a similar way the principles of man's constitution, as stated in different hindoo books, also vary, but the root idea is the same in them all. the human principles may be stated as three in a fourth--the body; or as five, recognising astral form and material body; or as seven, subdividing the divine principle; or as ten, co

ARADIA GOSPEL OF THE WITCHES

ard are vanishing now with incredible rapidity it has even struck afrench writer that a franciscan in a railway carriage is a strange anomaly and a few more yearsof newspapers and bicycles (heaven knows what it will be when flying-machines appear) will proba-bly cause an evanishment of all.however, they die slowly, and even yet there are old people in the romagna of the north who knowthe etruscan names of the twelve gods, and invocations to bacchus, jupiter, and venus, mercury,and the lares or ancestral spirits, and in the cities are women who prepare strange amulets, overwhich they mutter spells, all known in the old roman time, and who can astonish even the learnedby their legends of latin gods, mingled with lore which may be found in cato or theocritus. with oneof these i became intimat

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

above, they are nonetheless other manifestations of tsiu marpo though one of these statues is actually of pehar. this notion of deities emanating from one another as a means of personifying specific attributes or characteristics of a greater deity is not uncommon in divine pantheons found within both tibetan and indian cosmology. in this instance, some of these figures may simply possess variant names of the seven riders.56 tsiu marpo not only has a strong presence at samy monastery; his influence is widespread. due to the ecumenical nature of samy monastery partially attributed to its antiquity many of its protector deities are recognized to varying degrees by most if not all of the four tibetan buddhist sects. though tsiu marpo is recognized across sectarian divisions, he 53 de nebesky

ests are made specifically regarding the destruction of the enemy. various empowering mantras are recited to secure these acts, followed by more torma offerings and requests to fulfill these petitions. 1.6 praise and enlightened activities the performer then offers praise to tsiu marpo, including in this his iconographic description. he requests that tsiu marpo not violate his vow and invokes the names of key spiritual masters, for whose benefits he acts. these figures include padmasambhava as well as key geluk figures such as tsongkhapa (tsong kha pa blo bzang grags pa; 1357-1419) and the fifth dalai lama (ngag dbang blo bzang rgya mtsho; 1617-1682. 1.7 departing food and drink offerings the central ritual activities of offering and petition have been completed, and so a final series of d

nary information on the tsiu marpo oracle, all of which confirms that it was a state-recognized position and was even involved in the selection of the dalai lamas.194 sir charles bell explains that the tsiu marpo oracle, along with the nechung oracle, was instrumental in discovering the thirteenth dalai lama: a former prime minister of tibet told me the story of the finding. ne-chung gave out the names of the young boy s father and mother, and the whereabouts of their house. sam-ye [tsiu marpo] made known that the mountain near the house was shaped like an elephant. that made a starting point for the council of priests who are responsible for discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.195 li

lead behind a storm of copper. in great whistling songs they assume a name in sanskrit. the great violence demon is tsiu mar. he is called the dharma king in tibet. he is the king of rulers and warrior gods. complete the actions which entrust the life that guards the sacred dharma wheel, the power of the all-pervading strong vajra, the thousand carried knives of the vicious savage ones, the many names of [this] one person, the figure on the orange-reddish horse, the prepared food to cast at grey sheep and red birds, the presented offerings of flesh and blood torma, and the vomited blood and knife fights which are quickly sent to the hateful vow-violator, the enemy. bhyo! also, regarding the brigands of the might demons; the divine might demon of the face on the image501 is endowed with a

BLACK SERPENT1

rs, about the employee's religious beliefs. before you can effectively argue that you've been terminated for your alternative beliefs, however, you need documentation and evidence to back it up. 1. keep a notebook hidden in your car or at home (never at the office) documenting any and all instances of religious intolerance (including how you were outed in the first place. be sure to note the full names of the people involved, their positions in the company, and the date and time of the incidents. write things down, including dialogue, exactly as you remember them. if there were any witnesses to the harassment, be sure to note his/her name and ask them if they would be willing to give you a written statement. 2. if you are being harassed by a co-worker about your religious beliefs, be sure

scover the demonolatry or satanic group you ve inquired to is actually a reverse christian group with two teenaged members who spend all their time doing black masses and hanging out in graveyards smoking dope. if that is the kind of group you re seeking you could probably start your own. also beware the sect that has a web page with little information. a good group will list their basic beliefs, names of rituals the sect regularly gets together for, and will tell you if 17 they have legal clergy and teaching available. most sects will only accept adult members and will not serve alcohol to under-aged members. there are some family groups out there but they are rare, don t advertise, and can be difficult to get into. other information that should be readily available or that you can ask du

BLACK WITCHCRAFT

rles, in the 69th chapter, presents the names and therein sorcerous essence of the luciferian angels, who are the very foundation of the arte of magick. the mentioned watchers who descended again to earth were: samjaza, artaqifa, armen, kokabel, turael, rumjal, danjal, neqael, baraqel, armaros, batarjal, busasejal, hananel, turel, simapesiel, tumael, turel, rumael, and azazel. these are among the names of the chiefs of the watchers who came into flesh upon the earth. jeqon led the others to earth to begin to lust for the daughters of cain. asbeel was said to have given evil council to the sons of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue

of the magician. in summary the witch becomes a vessel and expression of ahriman and his bride, thus the circle of lucifer is complete and the casting has brought forth cain, thus the initiate is the first of witch blood and the skir-hand gnosis of shadow and light. the very foundations of the luciferian witchcraft gnosis is found in the circle, they very place of summoning which has the scribed names of infernal deific forces, from azazel to ahriman in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cur

BLAVATSKY H P ANTHROPOGENESIS

mentator kwoh p'oh, in the work called shan-hai-king "wonders by sea and land" a work which was written by the historiographer chung ku from engravings on nine urns made by the emperor yu (b.c. 2255, an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. gould, in his "mythical monsters" p. 27, giving the names of some authors on natural history, mentions shan-hai-king. according to kwoh p'oh (a.d. 276-324) this work was compiled three thousand years before his time, or at seven dynasties distance. yang sun of the ming dynasty (commencing a.d. 1368) states that it was compiled by kung chia and chung ku (as stated above. chung ku at the time of the last emperor of the hia dynasty, b.c. 1818, fearing

is a kind of spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have to worship thirty-three crores of gods" and he adds suggestively "these beings, as may be naturally inferred have a certain affinity with one of the three component upadhis (basic principles) into which we have divided man (vide theosophist, feb, 1887, et seq) the names of the deities of a certain mystic class change with every manvantara. thus the twelve great gods, jayas, created by brahma to assist him in the work of creation in the very beginning of the kalpa, and who, lost in samadhi, neglected to create- whereupon they were cursed to be repeatedly born in each manvantara till the seventh- are respectively called ajitas, tushitas, satyas, haris, vaikun

ible sun, the spirit of nature, the terrestrial god. and in, on, and around the earth, the fiery spirit thereof- air, fluidic fire; water, liquid fire; earth, solid fire. all is fire- ignis, in its ultimate constitution, or i, the root of which is o (nought) in our conceptions, the all in nature and its mind. pro-mater is divine fire. it is the creator, the destroyer, the preserver. the primitive names of the gods are all connected with fire, from agni, the aryan, to the jewish god who "is a consuming fire" in india, god is called in various dialects, eashoor, esur, iswur, and is'vara, in sanskrit the lord, from isa, but this is primarily the name of siva, the destroyer; and the three vedic chief gods are agni (ignis, vayu, and surya- fire, air, and the sun, three occult degrees of fire. i

ent term, and was pronounced ya-va. inman suggests that it is contracted from the two words[[hebrew] yaho-iah, jaho-jah, or jaho is jah. punctuated it is[[hebrew] which is, however, a rabbinical caprice to associate it with the name adoni or[[hebrew, which has the same points. it is curious, and indeed hardly conceivable, that the jews anciently read the name[[hebrew (adoni, when they had so many names of which jeho and jah and iah constituted a part. but so it was; and philo byblus, who gives us the so-called fragment of sanchoniathon, spelt it in greek letters[[ieuo, javo or jevo. theodoret says that the samaritans pronounced yahva, and the jews yaho. prof. gibbs, however, suggests its punctuation thus[[hebrew (ye-hou-vih; and he cut the gordian knot of its true occult meaning. for in th

od, or pitars and pitris; also in this case the sons of kronos or saturn (kala "time) and arkites, like the kabiri and titans, as their name "lunar ancestors- shows, the moon being the ark, or argha, on the watery abyss of space* see "kabiri" vol. i, p. 131[[vol. 2, page] 143 the arkite symbols. japhet is on the list of the titans contained in a verse of the orphic hymns. according to orpheus the names of the seven "arkite" titans (whom faber refuses to identify with the impious titans, their descendants) were koeus, kroeus, phorcys, kronos, oceanus, hyperion, and iapetus[[koion te, kroion te melan, phorkun te krataion, kai kronon, okeanon d 'huperioa te iapeponet (orph. apud proclum. in tim. lib. v. p. 295. but why could not the babylonian ezra have adopted the name of iapetos for one of

BLAVATSKY H P COSMOGENESIS

proofs of ancient civilization are found even in comparatively populated regions of the same country. the oasis of tchertchen, for instance, situated about 4,000 feet above the level of the river tchertchen-d'arya, is surrounded with the ruins of archaic towns and cities in every direction. there, some 3,000 human beings represent the relics of about a hundred extinct nations and races- the very names of which are now unknown to our ethnologists. an anthropologist would feel more than embarrassed to class, divide and subdivide them; the more so, as the respective descendants of all these antediluvian races and tribes know as little of their own forefathers themselves, as if they had fallen from the moon. when questioned about their origin, they reply that they know not whence their father

sable deity, which is void only to finite minds* and on that of mayavic perception, the plenum, the absolute container of all that is, whether manifested or unmanifested: it is, therefore, that absolute all. there is no difference between the christian apostle's "in him we live and move and have our being" and the hindu rishi's "the universe lives in, proceeds from, and will[[footnote(s* the very names of the two chief deities, brahma and vishnu, ought to have long ago suggested their esoteric meanings. for the root of one, brahmam, or brahm, is derived by some from the word brih "to grow" or "to expand (see calcutta review, vol. lxvi, p. 14; and of the other, vishnu, from the root vis "to pervade" to enter in the nature of the essence; brahma-vishnu being this infinite space, of which the

ight also) and returns (is reborn. these two paths, bright and dark, are said to be eternal in this world (or great kalpa 'age. by the one a man goes never to come back, by the other he returns" now these names "fire "flame "day" the "bright fortnight" etc, as "smoke "night" and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of esotericism. these are all names of various deities which preside over the cosmo-psychic powers. we often speak of the hierarchy of "flames (see book ii) of the "sons of fire" etc. sankaracharya the greatest of the esoteric masters of india, says that fire means a deity which presides over time (kala. the able translator of bhagavatgita, kashinath trimbak telang, m.a, of bombay, confesses he has "no clear notion of the mean

, a nerve connecting the heart with the brahmarandra. the jiva breaks through the brahmarandra and goes to the region of the sun (suryamandala) through the solar rays. then it goes, through a dark spot in the sun, to paramapadha. the jiva is directed on its way by the supreme wisdom acquired by yoga* the jiva thus proceeds to paramapadha by the aid of athivahikas (bearers in transit, known by the names of archi-ahas. aditya, prajapati, etc. the archis here mentioned are certain pure souls, etc, etc (visishtadwaita catechism, by pundit bhashyacharya, f.t.s) no spirit except the "recorders (lipika) has ever crossed its forbidden line, nor will any do so until the day of the next pralaya, for it is the boundary that separates the finite- however infinite in man's sight- from the truly infinit

artly investigated the first, second and fifth of the forces above named, but is altogether in the dark as regards the remaining powers. the six forces are in their unity represented by the "daiviprakriti (the seventh, the light of the logos. the above is quoted to show the real hindu ideas on the same. it is all esoteric, though not covering the tenth part of what might be said. for one, the six names of the six forces mentioned are those of the six hierarchies of dhyan chohans synthesized by their primary, the seventh, who personify the fifth principle of cosmic nature, or of the "mother" in its mystical sense. the enumeration alone of the yogi powers would require ten volumes. each of these forces has a living conscious entity at its head, of which entity it is an emanation[[vol. 1, pag

BLUE EQUINOX

records of some hundreds of experiments; with an explanatory essay. liber cclxv. the structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous ot

aughan robertus de fluctibus elias ashmole chau comte de chazal saturnus sigismund bacstrom dionysus molinos and recently: wolfgang von goethe friedrich nietzsche sir richard payne knight hargrave jennings sir richard francis burton karl kellner forlong dux eliphas l vi ludovicus rex bavari franz hartmann richard wagner cardinal rampolla ludwig von fischer papus (dr. encausse) the equinox 200 the names of women members are never divulged. it is not lawful here to disclose the name of any living chief. it was karl kellner who revived the exoteric organization of the o.t.o. and initiated the plan now happily complete of bringing all occult bodies again under one governance. the letters o.t.o. represent the words ordo templi orientis (order of the temple of the orient, or oriental templars, b

avages of england wore clothes, it is only natural that this poor blind, globe-trotting hag should fail to understand caste. he utterly ignores the fact that it is the caste system which has preserved indian civilization. constantly conquered, india absorbs her conquerors. when the fool gets on to the spirituality, he is funnier than ever. on page 59, he gives a curiously imperfect account of the names of hindu sacred writings, and apologizes for himself in the following note .i trust there is no gross error in this paragraph; but very confusing explanations are given of the nomenclature of this literature. he then proceeds to criticise the contents of those books! it is incredible that any one can be such an ass as to write the stuff that one finds in this book. page after page of misstat

een troubled by those same thoughts, and learnt how to stop them in his own case. for one teacher who knows his subject at all, there are at least ten thousand who belch pious platitudes. i wish to name no names, but annie besant, prentice mulford, troward, ella wheeler wilcox, and so on, down.right down.to arthur edward waite, immediately occur to the mind. what does not occur to the mind is the names of people now living who know their subject from experience. the late swami vivekananda did know his. sabhapaty swami did so. sri parananda swami did so, and of course aboye ali these stands bhikkhu ananda metteyya. outside these, one can think of no one, except the very reticent rudolf steiner, who betrays practical acquaintance with the path. the way to discover whether a teacher knows any

BOOK OF ENOCH

ind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down on ardis, which is the summit of mount hermon. and they called the mountain hermon because on it they swore and bound one another with curses. 6.7] and these are the names of their leaders: semyaza, who was their leader, urakiba, ramiel, kokabiel, tamiel, ramiel, daniel, ezeqiel, baraqiel, asael, armaros, ananel, zaqiel, samsiel, satael, turiel, yomiel, araziel. 6.8] these are the leaders of the two hundred angels and of all the others with them. 7.1] and they took wives for themselves and everyone chose for himself one each. and they began to go into them and

ways then the afterlife in general. the watchers may have provided some type of visual display since enoch describes what he sees. the description at 22.2 is strange but compelling. the story of cain and abel is mentioned at 22.7 and in the next section the story of adam and eve is mentioned, at 32.6. so, these stories must have existed, in some form, even in enoch's time. 20.1] and these are the names of the holy angels who keep watch. 20.2] uriel, one of the holy angels; namely the holy angel of the spirits of men. 20.4] raguel, one of the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] saraqael, one of the holy angels; who is in charge of th

o the width of their areas, and the day of their appearing. and how their revolutions produce lightning, and i saw their revolutions, according to the number of the angels, and how they keep faith with one another. 43.3] and i asked the angel, who went with me and showed me what is secret "what are these" 43.4] and he said to me "their likeness, the lord of spirits has shown to you; these are the names of the righteous who, dwell on the dry ground and believe in the name of the lord of spirits for ever and ever" 44.1] and other things i saw concerning lightning, how some of the stars rise and become lightning but cannot lose their form. the second parable (pages 64-73) here we are introduced to some new characters, there is the chosen one, or messiah, and the head of days or ancient of day

BOOK OF BLACK SERPENT

where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary

tuals or sigils you will use in this operation. the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it m

ed using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god through his ministering angels. the censur and suffumigations: the types of perfumes and incenses and their qualities or purposes have been described in many other books on the royal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in t

of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on ear

ter and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3

BOOK OF DOOM

power will be yours. 3.18. the structure of the o.a.i. is following the principles of the infernal hierarchy and so should all groups that are truly left path, small and large, from the top to the bottom. translator's note: the algolic spiritual hierarchy is somewhat reflected in the grimoire "the threefold coercion of hell by doctor johannes faust" translated into english by k.h.w. however, the names of the infernal spirits have been somewhat distorted in this german classic. the hierarchy of the o.a.i. is indeed following these ancient principles as shown in this chapter, and so is the hierarchy of all branches of the o.a.i. caput quartum: the infernal alphabet of doom part 1: letters from f through g 4.1. the first letter of the infernal alphabet is f; it is ruled by lucifer, who is em

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

he altar candle and, moving round the altar, light the east candle from the altar candle. continue and light the south, west and north candles figure a. continue on back to the east then back to standing in front of the altar, and replace the altar candle (figure b. now, again concentrate your energies lesson four: getting started/ 43 44/ buckland's complete book of witchcraft 'you may insert the names of the deities you have chosen, if you wish. down your arm and finger and place the tip of your forefinger in the salt. say "salt is life. let this salt be pure and let it purify my life, as i use it in this rite, dedicated to the god and the goddess* in whom i believe" now take three pinches of the salt and drop them, one at a time, into the water. stir the water three times round, deosil

with you" initiate "1 bring nothing but my true self, naked and unadorned" priestess "then i bid you enter this our circle of worship and magick" squire admits them to the circle. they stand just within, still in the east. priest and priestess move around to them; priest carrying the censer and priestess the salted water. priest "to enter this our sacred circle, i here duly consecrate you, in the names of the god and the goddess" if initiate is robed, the priestess opens the robe while the priest sprinkles and censes her, men closes it again. priest and priestess return to the altar, mowed by squire, initiate and maiden. priest and priestess stand in front of altar, while squire and maiden move round to far side, opposite, with initiate between them. they face priest and priestess. bell is

f the circle and priest passing censer along its line, till they return to their starting point. they then return to the altar and replace the tools. priest drops a pinch of salt into the oil and stirs it with his finger. he then anoints the priestess (note: if robed, the keltic cross in circle alone is used. if skyclad, the pentagram and inverted triangle follow. priest "i consecrate thee in the names of the god and the goddess, bidding you welcome to this their temple" they salute, then priestess anoints priest, with the same words arid salute. they then both move, together, round to the east, priestess carrying the oil and priest his athame. there he makes two "cuts" across the line of the circle, thus opening it (see figures a-b. one by one the coveners enter. as they do so they are an

same words arid salute. they then both move, together, round to the east, priestess carrying the oil and priest his athame. there he makes two "cuts" across the line of the circle, thus opening it (see figures a-b. one by one the coveners enter. as they do so they are anointed the males by the priestess and the females by the priest and greeted with the words: priest/ess "i consecrate thee in the names of the god and of the goddess, bidding you welcome to this their temple. merry meet" the coveners move around to stand all about the altar, as far as possible alternating male and female. when the last has been admitted, the priest closes the circle by drawing his athame across the line again, connecting the two "broken" ends. priestess sprinkles a little of the oil there and priest raises h

raises athame and draws a pentagram, saying: priestess "all hail the four quarters and all hail the gods! we bid the lord and lady welcome and invite that they join with us, witnessing these rites we hold in their honor. all hail" all "all hail" priest "let us share the cup of friendship" priest takes the goblet and pours a little of the wine onto the ground, or into the libation dish, saying the names of the gods. he then takes a drink and passes the goblet to the priestess. she drinks and passes it to the nearest covener on her left, who drinks and passes it on to the next. the goblet goes all around the circle until all have drunk and it is returned to the altar (note: it is not necessary for everyone to pour libations; just the first person in this case, the priest. bell is rung three

BUDGE E

od af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing th

tathenen, of horus [and of] the gods are with them" 2. nine large objects somewhat in the form of the hieroglyphic shems, which has the meaning of "follower" or "servant; unlike this sign, however, each of the nine objects is provided with a huge knife, and from the curved end of each is suspended a human head. m. maspero is undoubtedly correct in describing these as the servants of the god. the names of the nine servants are- 1. hetep-ta. 2. amen. 3. sesheta-baiu. 4. sekhen-khaibit. 5. neb-er-tcher. p. 167 6. mennu. 7. mathenu. 8. metrui. 9. peremu. of these gods it is said: click to view servants of the god ra [paragraph continues "those who are in this p. 168 picture are those who are on the path along which this god is towed, and they have their swathings before them in the form in wh

kait. 3. 4. khut-tuat. 5. tertneshen. 6. ap-shet. 7. ankhet, 8. shen-ten-amm. 9. 10. aat-aru. 11. nebt-uauau. 12. nebt-rekeh. above the uraei is a mutilated line of text, which, according to maspero's restoration, reads: p. 201 click to view. tekait. khut-tuat. click to view tertneshen. ap-shet. ankhet. shen-ten-amm. click to view. aat-aru. nebt-uauau. nebt-rekeh. p. 202 [paragraph continues "the names of the uraei who kindle fires for the god who is the governor of the tuat by means of the fire which is in their mouths. they swallow their flames after this god hath passed by them" the text which refers to them reads "those who are in this picture [are] in the tuat [and they have bodies of fire, and it is they who lighten the, darkness in the tuat for [osiris. by means of the flames of fir

l formul, and shall not pass through their flames" 2. nine bearded gods, who stand upright; each holds the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-neteru-f. pan-ari. teser-ari. aha-sekhet. heru-her-she-tuat.i p. 206 7. pan-ari. 8. teser-ari. 9. aha-sekhet. next: chapter x. the tenth division of the tuat, which is called metet-qa-utcheb

ne. p. 217 click to view the menenui serpents and the goddesses of the south and north. click to view the axe of god and the solar disk. p. 219 4. an axe, symbol of "god" standing on the handle end, with a disk resting on the side edge of the head. on the left is a goddess who is steadying the axe with her left hand, and on the right is a goddess who is steadying the disk with her right hand; the names of the goddesses are netheth, and kenat, respectively. each goddess is depicted in the act of sitting, but lacks a seat or throne. the text which refers to these scenes reads "of those who are in this picture [the two goddesses on] the left come forth from the double serpent manenui, and [the two] on the right come forth from the axe setfit. they gather together the souls on earth, and they

CASE PAUL F THE BOOK OF TOKENS

s to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree

y regard by mine unfathomable power of self-reflection. this power the secret wisdom calleth the mother. it is the power of understanding, the power also of the elohim, for in binah are the elohim enthroned, and their thrones are set in her. mine are the thrones, mine the powers of the elohim, and i, whom men adore as father, am known also to the wise as the great mother in whose name are hid the names of the father and the son. 4 this name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, an

a l h i m, and it is said also to be the seat of those cosmic powers named aralim, a r a l i m "thrones. qabalistically, the thrones are twelve because a r a l i m adds up to 282, and the digits of this number reduce to 12. these are the thrones of the breath of lives because 282, the number of aralim, is also the number of ruach chaiim, r v ch ch i i m "breath of lives" in whose name are hid the names of the father and the son" refers to the word binah, b i n h, composed of the letters forming the divine name jah, i h, which is [79] t h e book o f t o k e n s referred to chokmah, also called the father, combined with the letters forming the name ben, b n, referred to tiphareth, also called the son. as it is written "the mother concealeth the power of the father, and manifested that power

nto you that fear my name shall the sun of righteousness arise with healing in his wings" yea, in that day shalt thou sing unto the lord a new song, a song of rejoicing in his beautiful countenance, the pace of thine own true self [176] comment on resh* r e s h, pronounced raysh. transcribed as" r. the number 200. meaning: face. the collective intelligence. 1 the first paragraph rehearses various names of kether, the crown. these are: resha ha-orah, r i sh a h v v r h, the white head; tath zal, th th z l, the profuse giver; nequdah peshut, n q d h p sh v th, the small point; and oliun, o l i v n, the most high. the end of the paragraph refers to the path of resh, the 30th path of wisdom called the "collective intelligence, which joins hod, glory or splendor, to yesod, foundation. 2 assiah

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

re of the need not to infringe on the free will of others. as i have mentioned, binding or banishing spells work by lessening a negative influence or by protecting potential victims, rather than by attacking a person, however destructive they may be. a book of shadows whether you are working alone or in a coven, you might like to start a book of shadows, a record of rituals that have worked well, names of those who need healing and herbal brews and incenses that are especially evocative. in time, this will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent rec

old festivals to bring fertility to land and people, but most of their magick was done by firelight or the light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of wh

ease. you can create your own charge at the beginning of some rituals, or use an existing one, even if you do not acknowledge the goddess as central to your personal spirituality. you may view the divine force as a more abstract source of light and wisdom, but even so it can be helpful to personify it as a female (anima) and at the same time male (animus) form. though the valiente charge includes names of deities of both male and female forms, unless these mean something to you, you may want to exclude them or use names to which you personally relate. you can refer back to the beginning of this chapter, where i listed a number of god and goddess forms, common to magick and drawn from different cultures, that emphasise specific strengths or qualities of the divinity. however, your own list

circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these are also good for viral infections. as you mix, chant a mantra, such as: heal and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in life from the living fruits and flowers and projecting it as blue healing light that may be mingled with the green of the herbs. you can adapt the chant if yo

urite flower essences, coloured bottles containing empowered water and small crystals or glass nuggets. you could also collect twigs or small carved artefacts from healing trees, such as ash, olive, rowan, palm and aspen (see page 139 for details of incenses and page 128 for information on oils) on the table in front of the candle you could keep a special healing book in which you could write the names of people or places you know who need healing. these could include pets, a hospital or hospice with which you have connections, sanctuaries for injured creatures, threatened species and places. it is better to have this separate, rather than as part of your book of shadows, but if you prefer you can use your book of shadows for both areas of work. you might also like to keep a special 'lovin

CHRONOLOGIA RORISPERGIUS

ning an exegesis based on the 22 letters of the hebrew alphabet as the source of existence. the 2nd part, sod ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connections are established between the soul and the divine world, together make up the 3rd part of sodei razayya. part 4 is a commentary on sefer yezirah containing detailed instructions for the creation of a golem. commentary on the sefer yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer ha-ho

COLLIER IRENE CHINESE MYTHOLOGY

asty was unique in its approach and accomplishments. since each ruling family came into power in a period of upheaval, the dates of each dynasty are only approximate, and are strongly debated by chinese scholars old and new. the major dynasties and their dates are listed on page 12. in addition to the diversity of opinion regarding dates in chinese history, there are many systems for spelling the names of the chinese dynasties and other chinese words. in the interest of making this text easy for students of all nationalities to follow, we have attempted to use the easiest pronunciation for dynasties, names, and places. in some cases, we have kept the traditional and familiar transliterations of chinese words that appear in older books. in other cases, we have used the pinyin system, which

COSIMANO CHARLES ELEMENTARY PSIONICS

ow, can take many forms, all of them bad (sorry about that) so you should be certain to use for a witness sample something from someone who you know is emanating the type of love you wish to examine. failing that, it is possible to use the word "love" written on a piece of paper as a witness. put that piece of paper in the witness can and get a rate for it. now take a piece of paper and write the names of persons x and y on it and place that in the can as well. now try the stick plate. if the relationship between the two fulfills the idea placed in the system by the witness you should get a stick on the pad. if you do not it can mean a number of things. first, you may have a totally different idea of what constitutes love than the couple in question. thus you may have the right answer to t

COVENANT OF SAMYAZA

demiurge, and elevate man unto the heights, to be as gods, as satanael had promised, and to dwell with them in building civilization. for we brought with us the knowledge and secrets of kosmos and earth, as may be useful to man through the gift which satanael had imparted. as we bequeathed the daimonic seed unto man through his daughters, that he may be bred upward unto godhood. now these are the names of the chiefs of the watchers: first i, samyaza, then arstikapha, armen, kakabael, turel, rumyel, danyal, kael, barakel, azazal, armers, bataryal, basasael, ananel, turyal, simapiseel, yetarel, tumael, tarel, rumel, azazyel. and we took wives who begat the gibborim, elevating the race of man with daimonic seed. these gibborim were of great stature, and were the heroes, the mighty and renown

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

keeps coming up whenever events are being orchestrated. a brotherhood mafia of organisations and people, controlled by the same elite, cast a web of manipulation and deceit across the atlantic from london to new york and washington, and then further afield, too. much of the funding for this new world order network comes from the taxexempt foundations. these are the foundations created by the big names of banking, industry, and finance, to make donations to various causes. people like the rockefeller, ford, and carnegie families all formed foundations and presented them as vehicles of philanthropy. in fact, they are used as tax havens in the name of united fronts 87 charity while most of the money is actually channelled into organisations and subject areas which support and promote central

funded by the house of rothschild while he was british chancellor of the exchequer in the mid 1800s and his closest friend was nathaniel rothschild. when randolph churchill died, he was in debt to the rothschilds to the tune of some 65,000.12 winston, too, was in debt to them and he was a good friend of lord victor rothschild and the rothschild's arch manipulator in america, bernard baruch.13 the names of rothschild and churchill continue to crop up together today. in 1995, some of churchill's papers and speeches were controversially sold by his family to the 106 .and the truth shall set you free national heritage memorial fund for 12,500,000, thanks to money acquired from the national lottery. the chairman of the national heritage memorial fund, which agreed to buy the papers for such a l

be mentioned that the information was received at a meeting of the institute."7 so much for open government. the institute is highly secretive and will not release details of its membership in high places. why not, if it is only a 'think tank? what is there to hide? when i rang to ask for a list of members in the british cabinet and shadow cabinet, i was told by the membership secretary that the names of individual members are never released. to join, you have to be nominated by two members who know you well and even then you might not pass the selection procedure. running alongside this membership is another which is only allowed access to the institute's library. this second form of membership helps to smokescreen what is going on elsewhere in the organisation. the institute is funded t

ion of the european community. he was a bilderberger before he became head of world trade. his successor as the top man at the world trade organisation, the italian, renato ruggiero, is also a bilderberger. another regular bilderberger, the netherlands prime minister, ruud lubbers, was also there in finland, along with bankers like j. martin taylor, the chief executive of barclays bank. two other names of significance to british voters are tony blair (labour) and kenneth clarke (conservative. they attended the 1993 bilderberg meeting in vouliagment, greece, where david owen (tc) spoke about yugoslavia and the future of europe. tony blair, then the opposition home affairs spokesman, went on to become labour leader and prime minister, while kenneth clarke would become the chancellor of the e

'carbonari, an amalgamation of freemasons, the mafia, and the military, which was formed in the nineteenth century to oppose napoleon. the carbonari were also closely linked with the guelphic knights- the black nobility. through the 1970s, gelli was recruiting some of the most powerful people in italian society into p2 until he had created a state within a state, working from a common agenda. the names of the membership were known to him and maybe one or two others. not even the other members knew all the names on the p2 membership list. using the well-tested elite structure, he divided the membership into two divisions and then subdivided them into a series of other groups. only the leaders of these groups knew who their members were- and then only those in their particular group. p2 memb

DAVID ICKE CHILDREN OF THE MATRIX

e returning as the "sumerians, the "phoenicians, and the "egyptians. scholars have misrepresented the edda, not least because an icelander called snorri sturlason (1179-1241) included his translations of this text in his own work. this led to the erroneous idea that he had compiled it. but he merely used sections from it and mistranslated them to a large extent. he mistook the titles and personal names of the same person to be names of different people and the whole meaning was lost.14 waddell again used his knowledge of ancient languages to retranslate the edda and he says it tells the story of events in ancient troy and cappadocia, both now in turkey, and the danube valley in europe. these events and their heroes and villains became foundations for myths and legends throughout the former

id that many of the phrases used by paul for jesus were the same as those used by the followers of mithra. the liturgy of mithra is the liturgy of jesus. when paul is made to say "they drank from the spiritual rock and that rock was christ" he is using exactly the same words found in the scriptures of mithra. the author of an internet article called "the other jesus" picks up this theme "that the names of the close associates of paul seem to be an exact match with great figures associated with the mysteries of demeter in general and with orpheus in particular, is yet another of those issues that bothers people much less than it should..let us examine the parallels: orpheus, as a result of the pre-christian son of god..having 'appeared' to him..mounted a highly successful campaign to spread

ni guy, he said, told him of the existence of a book of gold plates containing "the fullness of the everlasting gospel" and "an account of the former inhabitants of this continent and the sources from which they sprang. the location was revealed to him and in 1827, with help from two "magic stones" called urim and thummim, he translated the plates into english. urim and thummim were, in fact, the names of knucklebones or dice used by levite priests, and the kings of israel were said to follow their prophecies. these knucklebones were used in the mystery school "holy place" known as the tabernacle. here we have yet another religion originating from the same source and another perpetuation of the jesus myth. the gold plates, smith said, were written in "reformed egyptian. from this came the

DAVID ICKE THE BIGGEST SECRET

t secret information to initiates. the cabala is the esoteric streamof what is called judaism, which in fact is a front for the babylonian brotherhood, as isthe v atican. the cabala is the secret knowledge hidden in codes within the oldtestament and other texts. judaism is the literal interpretation of it. this is a techniqueyou can see in all the religions. an example of the levite coding is the names of thefive scribes, garia, dabria, tzelemia, echanu and azrel, in the second book of esdrasor ezra. the names and their true meanings are:garia: marks which ancient scribes used to indicate that the text is either defectiveor has another meaning.dabria: words comprising a phrase or text.tzelemia: figures, something figured, or indicated in an obscure manner.echanu: something which has been c

sh branches and affiliatedcommunities across the middle east. here againwe have the connection back to egypt and themystery schools.the essenes were advocates of pythagoras, thegreek philosopher and esoteric mathematician,who was a high initiate of both the greek andegyptian mystery schools.34 according to the most famous historian of the period,josephus, the essenes were sworn to keep secret the names of the powers who ruled theuniverse. this was in line with the laws of the mystery schools. the essenes-therapeutae practised rituals very similar to the later christian baptism and theymarked the foreheads of initiates with a cross. this being the symbol indicated in theold testament book of ezekiel for enlightened (or illuminated) ones and also used forinitiations into the mysteries of mit

in 1823. moroni, he said, told him ofthe existence of a book of gold plates containing: the fullness of the everlastinggospel and an account of the former inhabitants of this continent and the sources fromwhich they sprang. the location was revealed to him, and in 1827 with help from twomagic stones called urim and thummim, he translated the plates into english. urimand thummim were, in fact, the names of knucklebones or dice used by levite priestsand the kings of israel were said to follow their prophecies. they were used in themystery school holy place known as the tabernacle. here we have yet another religionoriginating from the same source and another perpetuation of the jesus myth. the goldplates, smith said, were written in reformed egyptian. from this came the book ofmormon two year

receptacle for the holy wateris goddess symbolism also, and churches were actually built as a symbolic womb. thespiders web and maze decorations of the gothic and other cathedrals and churchesrefer to the female goddess energy, the intuitive, creative force, which weaves andspins the fate of the world. this is also the symbolism of the spider woman legends ofthe native american traditions and the names of sacred places like spider rock inarizona. a book by fred gettings, the secret zodiac (routledge and kegan paul,1987, features the zodiac mosaic in the marble floor of the gothic church of sanminiato in florence, italy, which dates from 1207. gettings suggests that the churchwas built to align with a rare conjunction of mercury, v enus and saturn in the sign oftaurus at the end of may that

ed februarylsth.6 the latter turned out to be a forgery, however, and the real date it was deposited wasmarch 2oth.7 by this time all the alleged authors of the work, pierre feugere, louissaint-maxent and gaston de koker, had died within 24 hours of each other on march6 7.8 but it gets even stranger because these three, it emerges, were not the authors atall.9 someone, it is thought, had used the names of these three dead men as the authors toadd more mystery to the tale. there were 13 days between the three deaths and the depositof the document at the library. the 13 page document included short prose poemscorresponding to each sign of the zodiac and it listed 13 signs. it called the extra one,ophiuchus (the serpent holder, which it placed between scorpio and sagittarius. themost importan

DEITUS

spect and consideration. satanism also encourages the development of a healthy intellect. nothing should be accepted without question; all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refuse to treat their creations as superior to themselves. the satanist may call upon the names of various gods, and may even treat them as his equals, but he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he

their sins. the demons they encountered were the product of their own repressed emotions and fears of the unknown. if faced, with courage and fortitude, the demons would have vanished and become once again shadows. the satanist has no need for ouija boards or spirit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in

DEMONIC BIBLE

cies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of the novice practitioner. just as a child learns to call a creature cat then later learns it is not a cat but a feline, so will the magician who performs the rituals of the demonic bible begin by renouncing all gods; then invoke the names of all the gods; realize that there are no gods; then declare himself a god; and finally renounce himself. i have left the rituals in the form that i myself performed them. the experienced magician may find some of the rituals trivial for he will have already progressed somewhat along the path through other rituals he has performed. together the rituals of the demonic bible form a complete s

thy gate that i may cross. open wide thy gate that i may ascend the planetary spheres. come forth, cronus, and manifest thyself. come forth, cronus, and manifest thyself (drink from chalice, then say) i have crossed the sanguine sphere. planetary demonic spirits once the magician has crossed the planetary spheres, he may wish to invoke demonic spirits associated with each of these spheres. the 50 names of marduk, listed in the necronomicon and refered to in sumerian and babylonian mythology, are an example of spirits associated with the jovial sphere. i have invoked these spirits using the formula given in this book. the first name is marduk the lord of lords, master of magicians. his name should not be called except when no other will do, and it is the most terrible responsibility to do s

shion known to the chaldeans. his word is dirgirgiri and his seal is this: the fiftieth name is ninnuam this is the power of marduk as lord of all that is, judger of judgements, decider of decisions, he who determines the laws and the reigns of kings. he may not be called, save at the destruction of a city or the death of a king. his word is gashdig and his seal is this: invocation for any of the names of marduk n, i invoke thee by the word of thy calling w. n, i summon thee by the word of thy calling w. n. i conjure thee by the word of thy calling w. come forth, n, and manifest thyself within this body, this temple, which i have prepared and set apart to the dark lord come forth, n, and manifest thyself. for i have crossed the gates of hell and have become the devil incarnate. come forth

st edition of the demonic bible but was a part of the rituals as i performed them. it was not included since the heavens have been conquered and the practitioner of the demonic bible, therefore, does not need to perform this ritual. i include this ritual now only for the sake of completeness. after symbolically entering the 666th dimension and standing at the center of the universe, i invoked the names of the four princes of hell, the eight sub-princes of hell, and all the minor demons listed in the grimoire of abramelin the mage, commanding them to join the ranks of my army so that i may wage war on the heavens. then i said: i will now rise up waging war on the heavens, by stealth i will conquer the heavens with this statement, i began to recite the 18 enochian keys and the call of the 30

DIABOLUS

h red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the na

perception. then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. the black book while the foundations of iblis differ from culture to culture, there is a specific correlation of the essence of azazel, being fire. while melek ta us is the chief angel over all he is considered to be created of a higher intellect than the other a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

satanists (q.v. in fact, they do not believe that an entity called "satan" even exists. wizard: literally, a skillful or clever person. a wizard is a male magician who uses theurgy (q.v) or goety (see goetia. word of power: a word or name, often unintelligible, that is supposed to carry an occult potency. many of the so called barbarous names mentioned by the ancient greeks were undoubtedly once names of gods and goddesses that became corrupted over time. work, great: the work of achieving enlightenment and unity with divinity. some people would say unity with one's own higher self. classically, to become more than human. the work of adeptship. work, magickal: the series of ritual actions conducted in order to realize a ritual desire (q.v, such as the performance of the great work (q.v) o

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ays been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren

DION FORTUNE MYSTICAL QABALA

ld. briah, the world of creation, also called khorsia, the world of thrones. yetzirah, the world of formation and of angels. assiah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their tru

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

els, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of notation for expressing the mode of function of any given power at any given level, and this system of notation is the basis of ceremonial magic with its names of power, and also of talismanic magic and the tarot system of divination. it is for this reason that it is said of the "barbarous names of evocation" that not so much as a letter may be changed, for these names are formulae based on the hebrew alphabet, which is the sacred language of the west as sanskrit is the sacred language of the east. in hebrew, moreover, each letter is also a number

cts of gematria which i, at the present stage of my knowledge at any rate, consider debased and idle, being the accretions of superstition, but the basic idea of the system of cosmic mathematics unquestionably enshrines great truths and contains great possibilities. using this system, it is possible to unravel the relationships of all manner of cosmic factors if the correct hebrew spelling of the names of power is known, for these names were formulated in accordance with the principles of gematria, and therefore gematria supplies the key to them. but this aspect of our subject, fascinating as it is, we cannot enter upon now. 5. in the archetypal world of atziluth there are assigned to the ten sephiroth ten forms of the divine name. anyone who has read the bible cannot fail to have observed

e not literary devices to avoid needless repetition, but are exact metaphysical terms, and according to the name used we know the aspect of divine force in question and the plane on which it is functioning. 6. in the world of briah it is held that the mighty archangels carry out the mandates of god and give them expression, and assigned to the sephirothic spheres on the tree in this world are the names of these ten mighty spirits [page 64] mystical qabala page 43 7. in yetzirah it is the choirs of angels, innumerable in their concourse, who carry out the divine commands; and these also are assigned to their sephirothic spheres, thus enabling us to know their mode and level of function. 8. in assiah, as we have already noted, certain natural centres of force are given similar correspondence

DION FORTUNE PSYCHIC SELF DEFENSE

nce, developed, and multiplied their kind. they appear as dreams and hallucinations, and may produce a considerable degree of objective phenomena, such as noise, deposit of slime or blood, balls of light, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obverse side in the corresponding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to utilise the angelic force which, by the appropriated means, can be contacted in each sephira. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs of th

ements and the signs of the zodiac are all intimately connected with the sephiroth, being arranged upon the tree of life in a pattern known only to initiates. 42 of 103 the initiated adept is exceedingly careful what he does when he is working with these potencies because he knows that he has always got the qlippoth in the background. the uninitiated occultist goes ahead gaily, juggling with such names of power as he has picked up from the innumerable books on the subject now available for the general reader, thinking that if he does not invoke the demons he will not get them. he forgets that every planet is a jekyll and hyde. consequently, ceremonial magic has got a bad name owing to the unpleasant frequency of untoward results, just as surgery got a bad name before the days of lister. it

us reasons. he may be insufficiently experienced in the operation he has undertaken, for in magic theory is one thing and practice is another. a student of occult science will often take a formula out of a book and try to use it. he night just as well study the instructions in a book on surgery and try to operate. most formula are incomplete, there is always unwritten work. some of the "barbarous names of evocation" which the uninitiated use as words of power, are really the initial letters of a mantric sentence or formula. i came across an invocation once in which the word of power was tegatoo. on investigation this turned out to be the battered remains of the great architect of the universe. even an experienced occultist may get into difficulties if he attempts magical work when he is in

without their consent, is an unwarrantable intrusion upon their freewill and a crime against the integrity of the soul. how can we judge the intimate spiritual needs of another, especially if that other has not elected to confide in us? what right have we to invade his spiritual privacy and thrust our tampering fingers into the wheels of his innermost being? it is so common a practice to send the names of people to healing circles with a request 64 of 103 that they should be concentrated upon, without taking the preliminary precaution of asking their permission, that i have heard it announced from the platform of a large spiritualist public meeting that only those cases could be taken up which gave their written consent. fortunately for all concerned, the proceedings at such "healing circl

n the same direction. my friend sensed an antagonistic presence, and i, being more psychic, saw who it was, and had no difficulty in perceiving the form of my indian associate in an egg-shaped sphere of misty yellow light. i told my friend to quit the room and wait in the hall, and as 87 of 103 soon as the door closed behind her, i made use of the pentagram i have described, together with certain names of power that are unsuitable for disclosure in these pages. immediately the appearance in the corner by the door shattered and vanished, at the same time there was a resounding crack, which my friend heard in the hall. i called to her to return, and as she entered she exclaimed "look what has happened to the door" and we found that one of the panels had split clean in two. it was this that h

DONALDTYSON AIQBEKER

ft; and so on. which of the three letters in a cell was intended by these graphic symbols was indicated by means of dots place at the tops of the angles. one dot meant the letter on the right, two dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern tim

DONALDTYSON CORONZON

ter from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and

u that hast written two-and-thirty books of wisdom, and art more stupid than an owl, by thine own talk is thy vigilance wearied, and by my talk art thou befooled and tricked, o thou that sayest that thou shalt endure. knowest thou how nigh thou art to destruction? for thou that art the scribe hast not the understanding that alone availeth against choronzon. and wert thou not protected by the holy names of god and the circle, i would rush upon thee and tear thee. for when i made myself like unto a beautiful woman, if thou hadst come to me, i would have rotted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a

of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. the three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh at magick, and to think that it was all rubbish, that he might deny the names of god that he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be writt

DONALDTYSON DEMON

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

DONALDTYSON FAMILIAR

same time say these words "the eye is blind, it cannot find me" repeat the words three times. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from h

DONALDTYSON SIGIL

a bound spirit may, without knowing what they are doing, release the spirit, and themselves become possessed by it. return hy home resources demons bios fiction tyson the truth about sigils (seal of the demon astaroth, showing his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it repr

en the trouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. this is not the case. each has its own specific connotation. all spirits may possess their own sigils. using traditional kabbalistic methods, sigils have been constructed from the various hebrew names of god and the names of angels found in the old testament. for example, the letters of a name denoting some active power or authority of god may be located upon the aiq beker grid, also known as the kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

sty, about b.c. 4000; and a stele at oxford[2] and another in the egyptian museum at gizeh[3] record the name of a third priest, shera or sheri, a "royal relative" on the stele at oxford we have represented the deceased and his wife seated, one on each side of an altar,[4] which is covered with funeral offerings of pious relatives; above, in perpendicular lines of hieroglyphics in relief, are the names of the objects offered,[5] and below is an inscription which reads,[6 "thousands of loaves of bread, thousands of vases of ale, thousands of linen garments, thousands of changes of wearing apparel, and thousands of oxen" now from this monument it is evident that already in the iind dynasty a priesthood existed in egypt which numbered among its members relatives of the royal family, and that

en v lker im alterthum (trans. pietschmann, leipzig, 1877, p. 56; wiedemann, aegyptische geschichte p. 170* ptah-shepses bore this title; see mariette and maspero, les mastaba, p. 113] p. xviii monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes, and others, record a number of their official titles, together with the names of several of their religious festivals. the subsequent increase in the number of the monuments during this period may be due to the natural development of the religion of the time, but it is very probable that the greater security of life and property which had been assured by the vigorous wars of seneferu,[1] the first the versions of the book of the dead. http//www.sacred-texts.com/egy/eb

e name which the ancient egyptians gave to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel

papyrus were not originally written for ani, for his name has been added in several places' by a later hand. as however such additions do not occur in the first section, which measures 16 feet 4 inches in length, it must be concluded that that section was written expressly for him, and that the others were some of those ready-written copies in which blank spaces were left for the insertion of the names of the deceased persons for whom they were purchased. the scribe who filled in ani's name in these spaces wrote hurriedly, for in chapter xxxb, line 2 (pl. 15, he left himself no space to write the word "osiris" in the phrase "ani victorious before osiris (compare pl. 1, line 5; in chapter xliii, lines 1, 2 (pl. 17, he has written it twice; in chapter ix, l. 1 (pl. 18, he has omitted the det

rful one who terrifieth, who feareth none that are therein. the name of the doorkeeper is sekhen-ur [1. i.e "protecting his body" 2 i.e "he maketh himself] p. 298 appendix: the several "texts" of the next eleven pylons are wanting in this papyrus. translations of them are here given as they are found in a papyrus published by naville, todtenbuch, bd. i, 131. 161, 162. it will be observed that the names of the doorkeepers are wanting, and also that each text, except in the case of the twenty-first pylon, ends with words which refer to the examination of the dead at each gate. the eleventh pylon "lo, she who repeateth slaughter, the burner up of fiends, it she who is terrible at every gateway, who rejoiceth on the day of darkness. she judgeth the feeble swathed one" the twelfth pylon "lo, th

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power

ELLIS LOW TWELVE 1907

e me immeasurable relief to receive this assurance. i could not refuse to accept his explanation. a gross injustice had been done vikka, and i longed for the chance to reassure lieutenant smith. but who was the traitor? despite the value of the minutes and the prudence of our getting back to camp without delay, i racked my brain in the effort to solve the torturing problem. i hastily ran over the names of the different scouts. the only one upon whom i could hang a suspicion was chato, the cousin of geronimo, but he was not with us just then, and i reflected, too, that none of us knew anything positive against him. it was his relationship to the warm spring leader that caused distrust "well" said i with a sigh "this business is costing both sides dear. you have lost some of your best men an

d and were as much martyrs for the after ten years 95 union as if we fell in battle. he drove that truth in upon us, seasoned with the assurance that those at whose hands we suffered should receive full punishment, not only in this world, but in the life to come "we had been in prison only a few days when an orderly came to the door with a slip of paper in hand, and called out in a loud voice the names of two of the prisoners. they rose to their feet `come with me' said the orderly `the provost-marshal wants you "they followed him out of the door. a few minutes later we heard the discharge of several guns, as if fired by a platoon. we looked at one another with scared faces. all knew what it meant; our two neighbors had been shot. whether they had taken any part in bridge burning i do not

of that' and saw the opening in his side, over which he carried a bandage, something like a truss. i handed him, in the name of my lodge, more money than he asked for, shook his hand, and still smiling and with his farewell accompanied by a bright jest, he passed out of my home and i never saw or heard of him again. viii camping on his trail (it is proper to state that in the following sketch the names of the places and persons for good reasons are fictitious -jerry chattin" who related the incidents to me, is a prominent free mason, no doubt well known to many of my readers. once firmly believed that jim mcgibbon and i were ordained to be the bitterest of enemies, and it did seem to me that everything joined to increase the intensity of hatred which began in boyhood. jim was about my age

driver (not a mason) was dismissed and the coach sent back. the ferryboat was ready and the party went immediately on board. it was rowed by elisha adams nearly opposite the fort and about a mile from the canadian village of niagara. leaving morgan in the boat, three of the party went to the village and met a committee of two canadian masons as agreed "no official inquiry has ever brought out the names of these, and i shall ever be silent concerning them. we came back to the boat, the canadian brethren bringing a lantern. bruce called morgan up the bank, out of the boat, and the party sat down together on the grass. now colonel king required of morgan the most explicit consent to the movements that had brought him there. by the aid of questions from the whole party, morgan admitted as foll

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he future husbands (or wives) will be young, good looking, and rich in proportion. if the stalks are stunted, crooked, and have little or no earth at their roots, the future spouses will be found lacking in good looks and fortune. the stem s taste (sweet or sour) indicates the temper of the future partner. the stalks are afterward placed above the doors of the respective houses, and the christian names of those persons who first pass underneath will correspond with those of the future husbands or wives. eating the apple at the glass: provide yourself with an apple, and, as the clock strikes twelve, go alone into a room where there is a looking glass. cut the apple into small pieces, throw one piece over your left shoulder, and advancing to the mirror without looking back, eat the remainder

y imitated in bronze or other metal and is used for exorcising evil spirits. many muslims wear amulets, and it is said that the prophet mohammed believed in the evil eye. the koran is sometimes carried as an amulet, or extracts from it are copied out for that purpose. suras 113 and 114 are directed against witchcraft. other powerful charms for amulets include the names and attributes of gods, the names of the suras in the koran, names of prophets, planets, angels, and magic squares. amulets were also widespread among jewish people, particularly from the seventeenth to the nineteenth centuries. the phylacteries still worn in certain rituals are believed to be a protection against evil. one, derived from the legend of lilith, bearing the name of three angels, is given to babies to protect th

names of prophets, planets, angels, and magic squares. amulets were also widespread among jewish people, particularly from the seventeenth to the nineteenth centuries. the phylacteries still worn in certain rituals are believed to be a protection against evil. one, derived from the legend of lilith, bearing the name of three angels, is given to babies to protect them from her. in jewish folklore, names of god, biblical verses and names of angels were regarded to be powerful amulets. such amulets have been copied by non-jewish occultists and used in ritual magic. with the magical revival of the nineteenth century and the belief in occult powers being directed to various goals by magical practitioners, amulets once again came into widespread use. they were a necessary side effect of the deve

devotees. she was born nirmala bhattachari on april 30, 1896, of devout brahmin parents, in kheora, a small village in the comilla district of bangladesh. the name nirmala means pure. she began primary school at the age of five and showed unusual facility in learning. however, she preferred devotional songs to books and would often lose consciousness during the singing of hymns or the chanting of names of hindu deities. at the age of 12, she was married to ramani mohan chakravarty, but her trances continued, and her husband eventually concluded that she was to be his guru rather than a traditional wife. she renamed him bholanath, and thereafter their relationship was of guru and disciple rather than wife and husband. at the age of 18, nirmala went to the village of bajitpur in east bengal

ing the dead out through a hole in the wall and closing the aperture immediately afterward. the custom of closing the eyes of the dead may have arisen from the fear that the ghost would find its way back again. to the contrary, the mayas of the yucatan (mexico, used to draw a line with chalk from the tomb to the hearth, so that the soul might return if it desired to do so. among many peoples, the names of the departed (in some mysterious manner bound up with the soul, if not identified with it) are not mentioned by the survivors, and any among them possessing the same name change it for another. apparitions appeared in many shapes; it might take a human form, or the form of a beast, bird, or fish. animal ghosts were common among native americans in both north and south america. certain afr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

f seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy in terrifying phantoms if engraved upon glass, and the magicians traced it on their doorsteps to

ong tables of lucky and unlucky periods and reasons. these were mostly translations from indian and arabic sources. the oldest known of these systems of propitious and unpropitious seasons was known as katika lima, or the five times. under it the day was divided into five parts, and five days formed a cycle. to each division was given a name as follows: maswara, kala, s ri, brahma, bisnu (vishnu, names of hindu deities, the last name in the series for the first day being the first in that of the second day, and so on until the five days are exhausted. each of these had a color, and according to the color first seen or noticed on such and such a day would it be fortunate to ask a boon of a certain god. a variation of this system, known as the five moments, was similar in origin, but possess

k.html. sources: marciniak, barbara. bringers of the dawn: teachings from the pleiadians. santa fe, n.mex: bear& co, 1992. earth: pleiadian keys to the living library. santa fe, n.mex: bear& co, 1994. family of light: pleiadian tales and lessons in living. santa fe, n.mex: bear& co, 1998. margaritomancy divination by means of pearls. a pearl was covered with a vase and placed near a fire, and the names of suspected persons were pronounced. when the name of the guilty one was uttered, the pearl was supposed to bound up and pierce the bottom of the vase. margery pseudonym of famous medium mina stinson crandon (1888.1941. margiotta, domenico (ca. 1896) presumed author of souvenirs d un trente-troisieme: adriano lemmi, chef supreme des francs-macons (1896) and le palladisme: culte de satan-luc

had been selected from it. the catalog had an introductory note that stated: our experience during the past thirty years in supplying mediums and others with the peculiar effects in this line enable us to place before you only those which are practical and of use, nothing that you have to experiment with. we wish you to thoroughly appreciate that, while we do not, for obvious reasons, mention the names of our clients and their work (they being kept in strict confidence, the same as a physician treats his patients, we can furnish you with the explanation and, where necessary, the material for the production of any known public tests or phenomena not mentioned in this, our latest list. you are aware that our effects are being used by nearly all prominent mediums. of the entire world. this in

the king, and perhaps the most satisfactory collection of formulae for the invocation of the higher angels is that included in the anonymous theosophia pneumatica, published at frankfurt in 1686, which bears a strong family resemblance to the treatise on magic by arbatel. the names in this work do not tally with those that have been already given, but as it is admitted by occult students that the names of all unseen beings are really unknown to humanity, this does not seem of such importance as it might at first sight. it would seem that such spiritual knowledge as the medieval magus was capable of attaining was insufficient to raise him above the intellectual limitations of his time, so that the work in question possesses all the faults of its age and type. but that is not to say that it

EVERBURNING LAMPS

aled glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. it does not consume, although kept constantly red hot with flames flickering over it. other names for it were- asbestinum-plutarch uses this term, pliny, and solinus, and baptista porta; linum asbestinum by albertus magnus. amiantus-by panciroll

EVIL AND UNCLEAN SPIRITS

d more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left h

y lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, later it was changed to the 5=6 grade. because of inherent changes of just having knowledge of these names within the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is that

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e on his impressionable readers. in the 1970s, ufologist leonard h. stringfield, in the face of criticism and skepticism from some colleagues, began collecting crash/retrieval claims and rumors and publishing them in a series of monographs. none amounted to much as evidence, though some were undeniably interesting, such as the testimony of a presbyterian pastor. this man stringfield protected the names of his informants alleged that when he was a boy, he and his father (also a clergyman) visited the museum of science and industry in chicago. during one visit, they got lost. in their search for an exit, they accidentally entered a room where a number of humanoid beings lay preserved under a glass-covered case. before they could fully grasp what they were seeing, they were discovered. the fa

place at a new jersey air force base in january 1978, a sergeant who insisted on anonymity told stringfield that in the early morning hours a military policeman had shot and killed a humanoid being that he had encountered while chasing a ufo in his car. the body was then shipped off to wright-patterson air force base. the sergeant eventually provided an official-looking incident report, with the names of witnesses and investigators inked out. stringfield s informant talked and acted in a manner that he and fellow ufologist richard hall, who interviewed the man in person on two occasions, deemed sincere, but, despite a serious effort, they uncovered nothing that conclusively verified the claim. perhaps the most interesting of stringfield s informants were several medical people who dead ex

people who dead extraterrestrials 83 had performed autopsies on alien corpses. one, a physician who served on the staff of a major hospital (stringfield, 1980, provided a detailed account of an autopsy, in the early 1950s, of a humanoid reminiscent of the gray-skinned, big-eyed entities that would figure in abduction lore in later years. stringfield, who died in december 1994, never revealed the names of these individuals, so independent investigation of their stories and status proved impossible. nor would his family provide investigators with stringfield s files. none disputed stringfield s integrity, though some questioned his judgment in taking such extraordinary testimony at face value. lecturing in london on april 14, 1979, american occultist and channeler james hu rtak declared tha

venus and the f requent contact of another missouri contactee (and friend of hill, buck nelson. laskon also was able to confirm chief frank buck st a n d i n g ho r s e s trip to the planet oreon in the summer of 1959. saturn, which houses the solar tr ibunal, is a beautiful planet where greatly advanced, spiritually wise beings reside. t h e t we l ve elder ones who compose the tribunal a re the names of all of the prophets in the biblical times, laskon has said (dean, 1964. like jesus, a senior member of the tribunal, they flew to earth in spaceships, spent their time here, and then departed in the same way. mo s e s, h owe ve r, lives on venus, where he serves on the su p reme council. john the baptist returned to e a rth in the 1950s and even attended a contactee convention in los ange

el heading for australia. before they could reach port, however, three more of oleson s companions died from their injuries and shock. fortunately as a partial confirmation of the truth of his story, leander wrote, mr. oleson took from one of the bodies a finger ring of immense size. it is made of a compound of metals unknown to any jeweler who has seen it, and is set with two reddish stones, the names of which are unknown to anyone who has ever examined it. the ring was taken from the thumb of the owner and measure two and one-quarter inches in diameter. l e a n d e r s yarn was one of many told in the spring of 1897 about airships and their supposed crews. newspapers all over america carried comparable tall tales, including one alleging a ma rt i a n s crash-landing and his subsequent bu

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

m the tantric traditions and rituals of shiva/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the world s mystical traditions. the written books of the tantras (called tantra shastra, such as the mahanirvana tantra and the satchakracidrupini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the tantras, such as shiva and kali, are also found in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (etz ha-chayyim) and the map of the chakras (lit. wheels) of the tantras have much in common. the kundalini spoken of in the tantras and the shekhinah of the qabalah appear to have the same function. the kundalini is described as a coiled snake

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

more or less influenced by them.18 the translations of the three books of enoch had been long out of print by the time the work of the chariot trust republished them in the early 1970 s. the texts address a wide range of topics. there are numerous messianic references, extensive angeologies and demonologies, elaborate descriptions of the various heavens and hells, lists of divine names, lists of names of metatron, and allusions to mystical states associated with ascending the tree. the most prominent merkabah sections describe the ascension and transformation of enoch ben yared into metatron, known as the youth (rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to

upon the vast face of the deep. the generation of universes is brought about by the balanced tension between vast and small face, or between the ayin i and the manifest alef a of unity. in the sifra detzniyutha, this tension in the tree is called weight and the balancing in weight. the relationship between vast and small face is depicted in the tree of life (figure 3.1) some of the most important names of small face are yhvh hvhy, el la (pronounced ale, opposite of lo al, and adonai ynda (lord, master. each universe has its own small face who xlike a dreamer who knows he/she is dreaming xcreates, sustains, and dissolves the creation moment by moment by moment. our sense of time is formed by our imperfect perception of the higher planes of' 8: h" 2: 2 2:e 8% existence. our hopes for the fut

d idra zuta qadusha (lesser holy assembly, also contain some wonderful verses pertaining to the allusions of the beards of the two faces. the hairs of the beards are the atziluthic letters evoluting into divine names in the world of creation. the beards each have nine formations or strands manifest in small face, with four more inside the skull of vast face as the hidden brain. the strands of the names of vast face generally convolute to the atziluthic letter ayin i, and those of small face to the atziluthic letter alef a. the beards of the two faces with their nine respective formations of names are shown in figures 3.3 and 3.4. the beard of faith, not (al, is mentioned because it is the most precious of all. it egresses from the ears round about the face, the white locks [strands of name

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

played in the type of neoplatonic religion which came back in the pagan reaction. celsus argues about how much "one may learn from the egyptians, and origen quotes the following passage from his lost work: they (the egyptians) say that the body of man has been put under the charge of thirty-six daemons, or ethereal gods of some sort. each daemon is in charge of a different part. and they know the names of the daemons in the local dialect, such as chnoumen, chnachoumen, knat, sikat, biou, erou, erebiou, rhamanoor, and rheianoor, and all the other names which they use in their language. and by invoking these they heal the sufferings of the various parts. what is there to prevent anyone from paying honour both to these and to others if he wishes, so that we can be in good health rather than i

della mirandola's word for it that the orphic singing is natural magic for he calls it by this name in one of his conclusiones orphicae: in natural magic nothing is more efficacious than the hymns of orpheus, if there be applied to them suitable music, and disposition of soul, and the other circumstances known to the wise.2 and in another of his orphic conclusions, pico definitely states that the names of the gods, of which orpheus sings, are not those of deceiving demons but "names of the natural and divine virtues"3 diffused throughout the world. to complete our view of ficino's natural magic, we thus have to think of him drawing down the stellar influences by musical incantations as well as by sympathetic arrangement of natural objects, talismans, exposing oneself to the air, and so on

ico, de actiuitate characterum& figurarum, in opere magico loquor de uera actiuitate sua& naturali. patet enim, quod talem habent secundum omnes philosophos tarn in agendo, quam in modo agendi& patiendi" pico, pp. 171-2 apologia. 2 ibid, p. 106. see above, p. 79. 89 pico della mirandola and cabalist magic and in the third orphic conclusion, he guarantees that this orphic magic is not demonic: the names of the gods of which orpheus sings are not those of deceiving demons, from whom comes evil and not good, but are names of natural and divine virtues distributed throughout the world by the true god for the great advantage of man, if he knows how to use them' it therefore seems that the natural magus, as envisaged by pico, would use the same kind of methods as the ficinian natural magic, natu

those of their good opposites. the theosophical system of the universe on which the infinite subtleties of cabalist mysticism are based is connected with the scriptures through elaborate mystical interpretations of the words and letters of the hebrew text, particularly the book genesis (on which large parts of the zohar are a commentary. the hebrew alphabet, for the cabalist, contains the name or names of god; it reflects the fundamental spiritual nature of the world and the creative language of god. creation from the point of view of god is the expression of his hidden self that gives itself a name, the holy name of god,4 the perpetual act of creation. in contemplating the letters of the hebrew alphabet and their configurations as constituents of god's name, the cabalist is contemplating

lated into numbers and numbers into words the entire organisation of the world could be read off in terms of word-numbers, or the number of the heavenly hosts could be exactly calculated as amounting to 301,655,172. the word-number equation is, like all these methods, not necessarily magic and can be purely mystical; but it was an important feature of practical cabala through its association with names of angels. there are, for example, seventy-two angels through whom the sephiroth themselves can be approached, or invoked, by one who knows their names and numbers. invocations must always be made in the hebrew tongue, but there are also 1 ibid, pp, 202 ff. 2 ibid, pp. 122 ff. 3 ibid, pp. 141-2. 4 for a rudimentary account of "practical cabala, or cabalist magic, see k. seligmann, the histor

FRATER TENEBROUS CULTS OF CTHULHU

who communicated through him a series of magical calls, or keys, in a language called enochian. this language has since been studied and analysed by many historians, who confirm that it is indeed an authentic and consistent idiom, without resemblance to any other still in existence. it is even more remarkable that, in recently deciphered passages from the book of enoch, words approximating to the names of the great old ones, as they appear in the cthulhu mythos have been discovered. from around 1930, lovecraft periodically assured his correspondents that he was about to give up writing, but forced himself to continue to make the effort to produce new fiction. in 1935, a year after the completion of his final story, the shadow out of time, he developed an illness which was finally diagnosed

FRATER U D PRACTICAL SIGIL MAGIC

, h the romantic agony (london, 2, 1970, p. 413, n.59. 3. the edition used here is a canadian reprint by 93 publishing (montreal, 1975. 4. kenneth grant, images and oracles of austin osman spare (york beach, me: samuel weiser, inc, 1975. 5. first, numbers were assigned to the hebrew letters, and second, the cameas, or magical number squares, were related to the different planets. for example, the names of the planetary intelligences were converted into numerical values and then the pertinent numbers in the squares were connected with one another, the whole resulting in a sigil. the late israel regardie gives a detailed introduction into this method in how to make and use talismans (wellingborough, northamptonshire, england: the aquarian press, 1972 ff. 6. this term, which was coined by the

ly three stages of mantra in ilent (or mental) intonation. the mental intonation is c quite complicated. these hints, however, should enable you to experiment with quite a nu m th least in a very similar, manner. albeit h latin or hebrew, and even though most of the other spells have almost certainly been constructed via cabbalistic g ation h of sorts, there are a number of formulas and barbarous names of evocation which cannot be explained as such etymologically. however, this has to remain pure speculation for the time being. it will largely depend on your own temperament and on your predilections whether you use the word, pictorial or mantrical spell method. whereas i myself favor the word method and, occasionally, the pictorial method, i must admit that the mantrical spell method has b

FREEMASON BLUEBOOK

of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the word" as "between the name and the office) members present maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (3 of 76 [11/22/1999 11:51:54 am [the old custom of giving the names of the members present, is, in some places, no longer observed; but the secretary who fails to record them neglects his duty] visitors present [give their names and the name of the lodge from which each hails) lodge opened on the master's degree. the records of the last stated meeting, and of all subsequent special meetings, were read and confirmed. the petition of john doe for the degrees o

FREEMASONS SATANISM AND SYMBOLISM

of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you ca

stian in any way, shape, or form when it teaches this heresy straight out of the pit of satan's hell. going back to the triangle pointing upward which represents the perfect or divine man; masonic writer albert churchward states standard occult belief when he further identifies the upright triangle. with the point up churchward writes that this triangle represents set "set" is one of the infernal names of satan, as listed in the satanic bible written by satanic high priest, anton lavey [churchward's book was, signs and symbols of primordial man, london: george allen and company, ltd, 1913, second edition, p. 189, 309, 471] in india, this triangle was worn in the foreheads of the followers of shiva. masonic authors william meyer and j.s.m. ward, also wrote that this type of triangle was wor

c pentagram(two points upcoincidence? i don't think so. both these stars were taken from freemasonry graphics sites, http//www.eskimo.com/ daylight/pix/main.html http//www.eskimo.com/daylight/pix/main.html http//167.217.91.135/graphics/home.htm the women's division of freemasonry; eastern star (above right) is based upon the "evil satan" star, the goats head of mendes. this is one of the infernal names of satan within satanism. in looking at the eastern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this questio

ho rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under the influence of her demon possessing her- master d.k- identifies samael as satan [the secret doctrine, p. 378] in fact, satanists have a symbol of samael. the pentagram on the left with the one point up represents the divine man specifically and lucifer the good god generally; the pentagram on the right with two stars up and the go

FULLER J F C SECRET WISDOM OF THE QABALAH

great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the

st letter of thhv, is the final letter of the hebrew alphabet, it completes the utterance, and as its numerical value is 400 it represents the 400 sephiroth of the four worlds. finally, that each word includes a heh and a vau, a feminine and a masculine quantity, and that the numerical values of these four letters is 22- the number of letters in the hebrew alphabet; consequently, potentially, the names of all things (forms) are included in them. these two find their equilibrium in darkness or the black fire. tohu [we are told] is under the aegis of shaddai; bohu, under that of zebaoth; darkness, under that of elohim; spirit, under that of yhvh. gthere was a strong wind breaking the mountains, but the lord was not in the wind h, because this name was not in it, since shaddai presides over i

on halt here. abramelin the magie, a medieval jewish magician, enjoins retirement. in his book the sacred magic we are informed: i resolved to absent myself suddenly, and go away into the hercynian forests, and there remain during the time necessary for this operation, and lead a solitary life. 14 the mad mullah of sudan fame sat in a cave under the nile and repeated to himself the two-andseventy names of allah until allah appeared to him. the qabalist hayyim samuel jacob falk, born in 1708, did much the same; an admirer, sussman shesnowzi, writes on one occasion he abode in seclusion in his house for six weeks without meat and drink. when at the conclusion of this period ten persons were summoned to enter, they found him seated on a sort of throne, his head covered with a golden turban, a

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

ipped by every nation of the globe, there is no lack of evidence to prove; neither do we lack proof to establish the fact that, since the adoption of the sun as a divine object, or perhaps i should say as the emblem of wisdom and creative power, it has never been wholly eliminated from the god-idea of mankind. bryant produces numberless etymological proofs to establish the fact that all the early names of the deity were derived or compounded from some word which originally meant the sun. max muller says that surya was the sun as shining in the sky. savitri was the sun as bringing light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos

norant or uninitiated. in reference to this subject godfrey higgins says "in the second book of genesis the creation is described not to have been made by aleim, or the aleim, but by a god of a double name ieue aleim; which the priests have translated lord god. by using the word lord, their object evidently is to conceal from their readers several difficulties which afterward arise respecting the names of god and this word, and which show clearly that the books of the pentateuch are the writings of different persons"[39 [39] anacalypsis, book ii, ch, i. upon this subject bishop colenso observes "and it is especially to be noted that when the elohistic passages are all extracted and copied one after another, they form a complete, connected narrative; from which we infer that these must have

h had come to him through this heavenly source.[79 [79] inman, ancient faiths, vol. i, p. 3. inman, in his ancient faiths, calls attention to the fact that in the old testament kings, priests, captains, and other great men have had names bestowed upon them, each of which has some religious signification; that this name was given the individual "at circumcision, or soon after birth" in the ancient names of what are designated as the shemitic races, children were called after the god alone, and sometimes in connection with an attribute. especially were these names applied to royalty or to persons of distinction; for instance, names were given signifying, god the good, god the just or the merciful, god the strong, the warrior god, etc. as the higher conception of a creator was forgotten, and

pplied to royalty or to persons of distinction; for instance, names were given signifying, god the good, god the just or the merciful, god the strong, the warrior god, etc. as the higher conception of a creator was forgotten, and as human beings, or perhaps i should say their power to control circumstances coupled with the ability to reproduce or create, had become god, they assumed the titles or names of the deity; hence, it is not perhaps singular that in later times kings and heroes were invested with all the attributes of the gods. we have seen that according to various writers om or amm was the holy one whose name in india it was sacrilege to pronounce. it was the eternal sun, or the great mother. as this word stands also for "tribe or people" it seems to mean, too, that which binds

hey being allured by him to their own destruction. again elohim selected hercules, an uncircumcised prophet, and sent him to quell the disturbance caused by naas or edem and to release the father from their power "these are the twelve conflicts of hercules which he underwent, in order, from first to last, viz: lion, and hydra, and boar, and the others successively. for they say that these are the names of them among the gentiles, and they have been derived, with altered denomination, from the energy of the maternal angels. when he seemed to have vanquished his antagonists, omphale (now she is venus) clings to him and entices away hercules, and divests him of his power, viz: the commands of baruch which elohim issued. and in place of this power babel, or venus, envelops him in her own pecul

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

.(2)thework of the s. c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters orsupreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns.(3)thes. c. will for its better protection vigilantly conserve an occult and anonymous character and, savein the supreme degrees of the council, will at no time divulge the names of its members to any person in the world.(4)thes. c. consists of the following brethren. frater l. s; fraterm.w.e.;fraters.r.,under the conditions now to be setforth:-thes. c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for executive

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

depended on such a belief. in the firstorderthat progress was by meansofexaminations into the student's divinatory ability and knowledgeofthe kabba255 lah,butthey didnotrequire much intellectual power. aleister crowley was disappointed when he received his first knowledge lecture:'andnow i was entrusted with someofthese devastating though priceless secrets.theyconsisted of thehebrewalphabet, the names of the planets with their attribution to the daysofthe week, and the ten sephirothofthe cabbala. i had known it all for months; and, obviously, any schoolboy in the lower fourth could memorize the whole lecture in twenty-fourhours."therewas,ofcourse, more to it than that.thehebrew60thegoldendawn.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation

s to call upon the secretsoul-tosummon it from its lair..by certain rhythms and vibratory modulations of the voice it is possible to produce harmonicsofsound which awaken the inner name intolife-andthen to spell it out. note well, tospellit,spell-incanta255tion-themagical use ofsound-themeaning of the word of power used with such grand effect in the old forgotten hebrew magic. utter correctly the names of their forces, or angels..pronounce them with full vibratory power that awakensallthe harmonics, and you awaken also their counterpart in yourself; you summon their strength or characteristic quality to your aid; you introduce their powers activelyinto your own psychical being?'later, he describes the method to be used:'when the letters move of themselves and make the first sign, we shall

mbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor will i discuss them with any member who has resigned, demitted, or been expelled. i promise solemnly to keep secret any information concerning it which i may have gathered before taking this oath. i promise solemnly, in like manner, to persevere with cour

GILBERT THE MAGICAL MASON

sealed glass vacuum ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gasfires. it does not consume, although kept constantly red hot with flames flickering over it. other names foritwere-asbestinum-plutarchuses this term, pliny, and solinus, and baptista porta; linum asbestinum by albertus magnus.58themagical masonamiantus

low thetensephiroth, the holy voices, upon successive worlds, and concentrating into four divine conceptions we reach a stage of spiritual existence which man attempts to grasp, and by defining, to limit, bound and describe, and so creates for his worship a divine personality. by gradual stages of development, each farther from the source, there arise the powers and forces which have received the names of archangels, angels, planetary spirits, and guard255 ians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the unsupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe, in every stage of existence, of separation from th

source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and those are seated in the fourth world of effects, the material universe. now, it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basic idea remains the same: just in a similar way the principles of man's constitution as stated in different theosophic books also vary, but the root idea is the same in them all. the human principles may be stated as three in afourth-thebody; or as five, recognizing astral form and body; or as seven, subdividing the divine principle; or as ten, comparable t

r=200, v=6 and n=50, total 314. of the evil angels there are also numerous details found in the rabbinic tracts.thetalmud says: six things are declared concerning demons. they have three points in common with men, and three with ministering angels. they eat and drink, propagate and die like men. they have wings, they fly and they know future events like the angels. codexchagija cap. ii.p,16. the names of several female demons are commonly noted; lilith said to have been adam's first wife, naamah and agereth. samael is the chief male demon; he has many of the characters of the christian satan; he is often called the angel of death, but it was alleged that he had no power over true hebrews. the proper abode of demons is gai hinnom, and there are seven portions in hell, each part named and h

inherited from the jewish faith its belief in satan as the arch devil of our environment, and it is also assumed that satan works by means of his inferior malefic assistants, to lead many astray from the path of virtue.ourmodern christianity does not, however, specify names for any other individual devils, nor even classes of them, as did the old jewish rabbis. hebrew rabbinic theology teems with names of evil spirits, classing them, and narrating episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hell, in which are their dwellings, and whence they emerge to persecute wicked men who stray from the paths of duty and beneficence. a general idea, however, existed that the just man who never transgres

GILBERT THE SORCERER AND HIS APPRENTICE

r and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition

a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours are like blood mixed with water, a dull yellow and gray. their for

ountenance is theson.tohim are attributedthesix sephiroth from chesed to yesod. butofthese his especial sephira istiphereth,ii.malkah,the. queen, andkallah,the bride are titles of maikuth, considered as the spouse of microprosopus or zauir anpin. 12.thefour letters ofare thus referred:to abba, m to aima, to zauir anpin m to malkah.r:\zauirxallah anpin32thesorcerer and his apprentice13. the secret names of the 4 worlds are:atzlloth=aub 72briah=seg 63yetzlrah=memah 45assiah=ben 52 they are the totals of the numbers of the letters of the tetragrammaton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in

tzabel,s,0.sorath.te,tharethor,225.:dchasmodai s and shedbarshemoth .shartathan. 24. the seals and names .of'the intelligences should be used onalltalismans for a good effect. those of the. spirits of the planets serve for evil, and should not be employed in any operation for a beneficent end. these latter are subject to the' former;andwhen it is absolutely necessary to employ them, the seals and names of the intelligences.shouldbeinscribed as well. 25.thehebrew names, of the four elements.t>.asch. or esch6,ruachm'm;'v.ophir or.\lmaim267 or26..thehebrew names of thefourcardinal points. east- mezrachmu:i,west--meorebsouth-v-253daromc,,north- tzaphon27.thearchangels of the four elements.t..michael.6.raphael 'y auriel or uriel\lgabriel28. theofthe four elements.t>.arel.'m'm..6.chassanren'y ph

theofthe four elements.t>.arel.'m'm..6.chassanren'y phorlakh\ltaliahad29.therulers of the four elements.t>.seraph:"e-.6.ariel'vkerub\ltharsis30.the kings of the four orders of elementals. salamanderst>.djin.sylphs.6.panllda. gnomes'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number

GILBERT R A THE MASONIC CAREER OF A

the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s; frater m.w.g; frater s.r, under the conditions now to be set forth- the s.c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for execut

GLOBAL FREEMASONRY

asic concepts in the qur'an, the moral values of the qur'an, quick grasp of faith 1-2-3, ever thought about the truth, crude understanding of disbelief, devoted to allah, abandoning the society of ignorance, the real home of believers: paradise, knowledge of the qur'an, qur'an index, emigrating for the cause of allah, the character of the hypocrite in the qur'an, the secrets of the hypocrite, the names of allah, communicating the message and disputing in the qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, the greatest slander: idolatry, the religion of the ignorant, the arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never forget

foundation of christian dogma. it is for this reason that as soon as darwinism made its appearance, the bourgeoisie grasped it with great zeal..under these circumstances, even the scientific discussions were carried on with the zeal and passion of a class struggle. the writings that appeared pro and con on darwin have therefore the character of social polemics, despite the fact that they bear the names of scientific authors..109 though anton pannekoek, because he thinks in terms of marxist class analysis, defines the force that spread darwinism and put into effect an organized struggle against religion as "bourgeoisie" when we examine the matter in light of more historical evidence, we see that there was an organization within the bourgeoisie that used darwinism to pursue their war against

nd secularize all social institutions. the connection between masonry and the carbonari is evident. masons automatically became members of carbonari societies; in fact, from the moment they entered the society they gained the degree of master (on the other hand, it was necessary for other carbonari members to undergo a long process of advancement before achieving this degree) two cardinals by the names of consalvi and pacca issued an edict on august 15, 1814 accusing the masons and the carbonari of being organized for socio-political interference and the fomentation of hostility toward religion. this accusation proved to be true for members of the carbonari had organized political ruses and armed uprisings. the armed uprising that took place in macerata on june 25, 1817 was organized by th

GNOSTIC CATECHISM

the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the names of its members to any person in the world (4) the s.c. consists of the following brethren: frater l.s; frater m.w.g; frater s.r, under the conditions now to be set forth- the s.c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for execut

GNOSTIC HANDBOOK

ct the barbaric and violent storm god that is falsely represented throughout the old testament as the creator. for gnostics there are literally two gods within the old testament period, the original i am, the transcendent one of the light and the barbaric thought form which became the nationalistic warlord of later fundamentalist judaism. for these reasons gnostics tend to avoid the old testament names of god altogether and use the more common terms of the mystery tradition. the pleroma the first principle is the source of all light, the unoriginate originator. however, this principles does not exist alone, throughout time he/she/it expands and contracts filing the spiritual dimensions with luminous beings of all orders and forms. in the valentinan hierarchy, for example, there are eight m

han meets the eye when we consider the various hebrew and greek terms used for them. the problem that arises when critically considering heaven and hell in the biblical text is the problem of textual distortion. one of the easiest ways to come to an honest understanding is to let the original terms speak for themselves. for example, there are many different terms for hell. like the many differing names of god, the various modern copyists have tended to use one word in numerous locations, where in realthe gnostic handbook page 83 ity there are multiple words in the original hebrew or greek, which each offer many possible interpretations. hell on earth the term sheol is used a lot in the bible and as used in the old testament can be interchanged with grave, pit, and abode of the dead. it is

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ly that in the 1990 s the rosicrucians are a spiritual rather than physical brotherhood. x gnostic theurgy page 209 introduction it seems such a long time between the revelation of jesus and 1844, but in some sense things had not changed that much. light was still battling against darkness, and the gnostic message was still being twisted and manipulated by the dominions of the demiurge. while the names of the enemies may have changed, their approach was remarkably similar. as the battle intensified, energies on both sides prepared for the change that was going to take place. on the side of the light world many arose, each of which interpreted the transformation in their own way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, if we

GOETIA LUCIFERIAN

of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic femin

emhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he that gave us breath, immortal and holy fire. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dumosson, panochar, casmiel, hayras, fabelleronthou, sadirno, peatham, venite, venite, lucifer amen. i summon thee, shadow and light, angel and daemon, together as one i do summon these o great familiar

GOLDEN DAWN RITUALS B

e ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the

GOLDEN DAWN RITUALS C C1

exagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. l

GOLDEN DAWN RITUALS D

ke sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael

GOLDEN DAWN RITUALS ENOCHALL

riz: angel, also known as aziz. baataiva: bataivah. bab: power/ ability/ possibility. babage/babagen: south. babage: in the south. babagen: of the south. babagen: of the south. babalel: prince, associated with mars of mars (15) babalon: wicked (cf. babalond. babalond: harlot (cf. babalon. bable/ babler: for/ because/ for why? bablibo: prince, associated with luna (45. baeovib/ baeouib: one of the names of god/ righteousness (cf. baltoh. 10 baeovib: righteousness. bafouib: name righteousness. bag: name of the twenty-eighth aethyr. bagenol: prince, associated with venus of luna (44. bagie/ baghie: fury. bagle/ baglen: because/ for that reason/ why/ for what reason? bagle a cocasb i cors ta: for the time is such as. bagle zire: for i am the lord. bagle: for/ for why/ for the/ for to. bagle: b

GOLDEN DAWN RITUALS F

ly to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spir

ross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibra

phus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace

ph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking

st "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen is one of the most powerful pieces of spiritual telesmata that the adept posseses. it is important to draw a circle around the lamen, to contain t

GOLDEN DAWN RITUALS G

ience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the following and insert the proper divine or angelic name in the space provided "o thou who art from

orm this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that th

, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the names of_(names of the six seniors of the appropriate element. 6 l m o n laidrom habioro aaetpio lsrahpm alhctga ahaozpi aapdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the str

GOLDEN DAWN RITUALS T

plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta

GOLDEN DAWN RITUALS T3

plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auriel and their inferiors. and thou shalt understand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta

GOLDEN DAWN RITUALS VENUSZAM16

osts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i

man. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the eas

GOLDEN DAWN RITUALS Z1

represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it thereby, represents him as touching the divine light of rtk and attracting it through the middle pillar to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed in an

is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified for sentinel. in case the feminine forms of the names of the officers should wish to be known, they are as follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as

he combined effect of the formulae of the opening ceremony. having done this, he sees that the entrance is properly guarded. then the hierophant calls to the hiereus to test the members by the signs, the knowledge of which shows that they, though in the land of blindness and ignorance, have yet seen that triangle of divine light from the supernals formulated in darkness. it is then noted that the names of the three chief officers begin with the letter of breath, the coptic x. in the name of osiris, the x is mute, silent, and concealed, as it were, by h the eta. in the name horus, it is manifest and violently aspirated, while in the name thmaa-est, it is partly one and partly the other, for it is compounded with the letter t in c (h, ae, is attributed below to dsj- x to a, and p, to l and l

eath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by vibration. let the adept beware that he applies it only to the divine names of the gods. if he does this thing ignorantly in working with elemental or demonic names, he may bring into himself terrible forces of evil and obsession. the method described is called, the vibratory formula of the middle pillar. after noting the names of the three chief officers, comes the recapitulation of the stations and duties of the officers. this occultly affirms the establishment of

GOLDEN DAWN RITUALS Z2

as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh with n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed

work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in the names of, i invoke upon thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and oth

herein is a sensation of an exalted strength. s. again formulate the shroud as concealing thee and enveloping thee, and thus wrapped up therein, circumambulate the circle thrice. 12 t. intensely formulating the shroud, stand at the east and proclaim, thus have i formulated unto myself a shroud of darkness and of mystery, as a concealment and guard. u. now rehearse an invocation of all the divine names of hnyb, that thou mayest retain the shroud of darkness under thy own proper control and guidance. v. state clearly to the shroud what it is thy desire to perform therewith. w. having obtained the desired effect, and gone about invisible, it is required that thou should conjure the powers of the light to act against that shroud of darkness and mystery so as to disintegrate it, lest any force

GOLDEN DAWN RITUALS Z3

same time an imaginary ray of the color of the planet desired from the part of the head attributed to it. when finished, be careful to withdraw the rays again or they will remain like so many outlets of astral force and thus exhaust you. the best way to protect yourself against this is to give the sign of silence immediately. for the first sign should always be answered by the second. the secret names of the saluting signs are, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers

rial force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived. the secret names of this sign are: the sign of the gods of silence, or the sign of defence or protection. it may be performed with any finger of either hand, but 11 it is most protective when the left forefinger is used, the n of dsj, for the fingers of the right hand represent more violent action,and those of the left more watery action (if you do not have a convenient implement, a sigil or a pentagram may

GOLDEN DAWN RITUALS ZAM10

e that it is so formulated, to be a basis and receptacle for the shroud of darkness, the egg of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an e

the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and comple

GOLDEN DAWN RITUALS ZAM16

mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i comman

the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which w

GOLDEN DAWN RITUALS ZAM17

he king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but, as soon as he could, called the rest together, and then, as we suppose, his grave was made, although hitherto we (who were the latest) did not know when our loving father r.c. died, and had no more but the bare names of the beginners, and all their successors to us. yet there came into our memory a secret, which, through dark and hidden words and speeches of the hundred years, brother a, the successor brother d (who was of the last and second row of succession, and had lived amongst many of us, did impart unto us of the third row and succession; otherwise we must confess, that after the death of the said

as not anywise in his estate ashamed. the year following, after he had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus' purse, he thought (he being a good architect) to alter something of his building, and to make it more fit. in such renewing, he lighted upon the memorial table, which was cast of brass, and containeth all the names of the brethren, with some few other things. this he would transfer into a more fitting vault, for where or when our brother r.c. died, or in what country he was buried, was by our predecessors concealed and unknown to us. in this table stuck a great nail somewhat strong, so that when it was with force drawn out it took with it an indifferent big stone out of the thin wall or plastering of t

GOLDEN DAWN RITUALS ZAM18

rned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the lif

GOLDEN DAWN RITUALS ZAM22

tablet and make the sign of e within the pentagram. say: in the name of lakym, the great archangel of o and in the sign of e the lion, spirits of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o

w the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by saying: in the name of \yhla, in the name of twabx hwhy and by the name of lakym your archangel, spirits of o, adore your creator. i command ye spirits of o to bind into this creature of talismans the substance of your fiery realm (trace cross) in the three great secret holy names of god borne upon the banners of the south, oip teaa pdoce, spirits of o give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of edlprnaa, great king of the south, spirits of o,i command ye! concentrate upon this talisman the substance of your realm, so that all potent forces desc

mission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archangel layrbg, spirits of n, ye i command. infuse ye into this creature of talismans the substance of the waters (make cross) in the three great secret holy names of god borne upon the banners of the west, eph arsl gaiol, spirits of n, ye i command. give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of raagiosel, great king of the west, spirits of n, ye i command. concentrate upon this creature of talismans the substance of your realm so

lace the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pentagram with the k kerub. say: in the name of hwhy, in the name of yjla ydc, and in the name of lapr, your archangel, spirits of m, ye i command. bind unto this creature of talismans the substance of your element of m (make cross) in the three great secret holy names of god borne upon the banners of the east, oro ibah aozpi, spirits of m, give unto me the substance of your realm that it may be mine forever, binding it unto this creature of talismans which i have created (make invoking circle) in the name of bataivah, great king of the east, spirits of m, concentrate upon this creature of talismans the substance of your realm, so that the all-potent force

pirit with the spirit wheel, and the invoking earth pentagram with the b kerub. say: in the name of rah ynda and ]lm ynda, spirits of l, adore your creator. in the name of the bride and the queen of the kingdom, and by the name of your archangel layrwa, spirits of l ye are mine to command. bind unto this creature of talismans the substance of your realm (make cross) in the three great secret holy names of god borne upon the banners of the north, mor dial hctga, spirits of l give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make the invoking circle) in the name of iczhchal, great king of the north, spirits of l, concentrate unto this creature of talismans the substance of your realm, that the all-potent forces

GOLDEN DAWN RITUALS ZAM24

he east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them an

GOLDEN DAWN RITUALS ZAM5

kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelou

GOLDEN CHAIN AND THE LONELY ROAD

ocess will doubtless vary from one instance to the next, but the core principles are maintained; for they are the very manner in which 'the firebrand' is passed from one generation to the next. in the fulfilment of his 'making' the initiand is ritually 'authorised' to act as an autonomous participant and representative of the tradition. his or her name is entered into the book of lineages and the names of fellow brethren are communicated. within the ambit of the lineage in which the above process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is ope

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

in arab and esoteric traditions maintained, that the giza pyramids had been erected long before the fourth dynasty by the architects of some earlier and more advanced civilization? neither hypothesis was popular with egyptologists for reasons that were easy to understand. moreover, while conceding that the second and third pyramids were completely devoid of internal inscriptions, lacking even the names of khafre and menkaure, the scholars were able to cite certain hieroglyphic quarry marks (graffiti daubed on stone blocks before they left the quarry) found inside the great pyramid, which did seem to bear the name of khufu. a certain smell. the discoverer of the quarry marks was colonel howard vyse, during the destructive excavations he undertook at giza in 1837. extending an existing crawl

e gods 385 abydos. seventeen centuries of kings i walked on into the deeper darkness, eventually finding my way to the gallery of the kings. it led off from the eastern edge of the inner hypostyle hall about 200 feet from the entrance to the temple. to pass through the gallery was to pass through time itself. on the wall to my left was a list of 120 of the gods of ancient egypt, together with the names of their principal sanctuaries. on my right, covering an area of perhaps ten feet by six feet, were the names of the 76 pharaohs who had preceded seti i to the throne; each name was carved in hieroglyphs inside an oval cartouche. this tableau was known as the abydos king list. glowing with colours of molten gold, it was designed to be read from left to right and was divided into five vertica

ble any other known style of architecture and in all cases there are questionmarks over their identity. isn t this precisely what one would expect of buildings not erected by any historical pharaoh but dating back to prehistoric times? doesn t it make sense of the mysterious way in which the sphinx and the valley temple, and now the osireion as well, seem to have become vaguely connected with the names of particular pharaohs (khafre and seti i, without ever yielding a single piece of evidence that clearly and unequivocally proves those pharaohs built the structures concerned? aren t the tenuous links much more indicative of the work of restorers seeking to attach themselves to ancient and venerable monuments than of the original architects of those monuments whoever they might have been an

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

pt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is direc

obertus was not directly a student of achad s, the cipher trail strongly suggests connections. the unusual spelling of quabalistic is integral to robertus organization qaa. frater robertus is actually robert dunlap. dunlap= 66= ma ion. the secrets of the vampirism of the gray aliens (and how to resist it) in their physical examinations- which are obviously of a sexual nature- are concealed in the names of the organizations inspired by frater achad s work. quabalistic alchemist arcanum= 345= lesbians+ lesbianism+ sapphism while fellowship of ma ion= 206= the secretions and also the alchemical cipher term very sharp vinegar. the name frater robertus= 214= sodomy secretions. these terms are consistent with the inner secret teachings of the great white brotherhood. the terms also provide a clu

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

t twice on the black cross. therefore, they are usually arranged in four words of five letters each as shown in figure 3, appendix a. this arrangement of 20 squares is called the tablet of union. the name is derived from the fact that the black cross joins all four watchtowers together into a single tablet as shown in figure 1, appendix a. the letters of the tablet of union are used to prefix the names of specific watchtower angels (see appendix b. the resultant names are the names of the archangels. the letters of the tablet of union are also used to prefix the names of demons. this is shown in the sixteen figures of appendix b. each square of figure 3, appendix a, can be made into a truncated pyramid. the result is shown in figure 15, appendix a. knowing how the four cosmic elements are

and power of a different kind from aur own; their 'universe' is presumably of a different kind from ours, in same respects. it is more convenient to assume the objective existence of an 'angel'who gives us new knowledge than to allege that our invocation has awakened a supernormai power in ourselves. aleister crowley, magick in theory and practice figure 9, appendix a, shows the four secret holy names of divinity, which are given by the watchtowers. these names are found by reading across the horizontal bar of the great crosses. the four holy names are: 1) air oroibahaozpi (oh-roh ee-beh ah-oh-zod-pee) 2) water mpharslgaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) 3) earth mordialhktga (moh-ar dee-ah-leh heh-keh-teh-gah) 4) fire oipteaapdoke (oh-ee-peh teh-ah-ah peh-doh-keh) figure 10, append

hich are given by the watchtowers. these names are found by reading across the horizontal bar of the great crosses. the four holy names are: 1) air oroibahaozpi (oh-roh ee-beh ah-oh-zod-pee) 2) water mpharslgaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) 3) earth mordialhktga (moh-ar dee-ah-leh heh-keh-teh-gah) 4) fire oipteaapdoke (oh-ee-peh teh-ah-ah peh-doh-keh) figure 10, appendix a, shows how the names of the four great kings of the watchtowers are determined. in addition, the correspondence between the four watchtowers and the four tarot trumps is given. the four kings are: 1) air bataivah (bah-tah-ee-vah-heh) 2) water raagiosl (rah-ah-gee-oh-sel) 38 3) earth ikzhikal (e e-keh-zo d-he e-kal) 4) fire edlprnaa (eh-del-par nah-ah) figure 11, appendix a, shows how the names of the 24 seniors

2) water raagiosl (rah-ah-gee-oh-sel) 38 3) earth ikzhikal (e e-keh-zo d-he e-kal) 4) fire edlprnaa (eh-del-par nah-ah) figure 11, appendix a, shows how the names of the 24 seniors are determined from the arms of the great crosses. there are six seniors in each watchtower. figure 11 also shows the correspondence between the four watchtowers and the four syllables of the hebrew tetragrammaton. the names of the seniors are: air water habioro lsrahpm (hah-bee-oh-roh (less-rah-pem) aaozaif sahnov (ah-ah-oh-zodah-ee-feh (sah-ee-ee-noh-veh) htnorda lavaxrp (heh-teh-noh-rah-dah (el-ah-vahtz-ar-peh) ahaozpi slgaiol (aha-oh-zodh-pee (se1-gah-ee-oh-leh) avtotar soaiznt (ah-veh-toh-tah-rah (soh-ahee-zoden-teh) hipotga ligdisa (hee-poh-teh-gah (elee-geh-dee-sah) earth fire laidrom aaetpio (e1-ahee-dar

e-noh-poh (ah-len-keh-voh-deh) alhktga aapdoke (ah-leh-hek-teh-gah (ah-ah-ped-oh-keh) ahmllkv anodoin (ah-mel-el-keh-veh (ah-noh-doh-ee-neh) liiansa arinnap (elee-ee-ah-ness-ah (ah-ree-neh-nah-peh) 39 these names are extremely important in enochian magick. they must be recited outwardly and vibrated inwardly in most enochian operations. consult enochian magic for the proper methods of using these names of power, their meanings, and gematric values. 40 sephirothic names i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale. among the sephiroth, jointly and severally, we find t

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

s the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the majo

astarte. 7 the tree of life. the outer ring contains the divine names that correspond to the signs of the zodiac in the same arrangement in which they appear on the rose cross lamen and in the correct colors. the second ring contains the divine names attributed to the planets and to the corresponding sephiroth in the order of the vault of the adepti's planetary walls. the inner ring contains the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of whit

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ords of the romans, who let the first ray of history fall on their defeated but unsubdued enemy, i have spoken in the fourth and sixth chapters. if among gods and heroes only tuisco, mannus and alx are named in german, and the rest given in' romana interpretatio' on the other hand, the female names nerthus, veleda, tanfana, huldana (for hludana, aliruna, have kept their original form; and so have names of peoples and places that lead back to gods, ingaevones, iscaevones, herminones, asciburgium. christian authors also, writing in latin, prefer the roman names, yet, when occasion calls, wodan, thunar, frea, sahsnot cannot be avoided. the refined language of the goths, and the framework of their hero-legend, lead us to imagine a very full development of their faith, then just giving way to c

n compared with the gothic, and as a long xll preface. interval had then passed since the conversion of most of the races, heathenism must have retreated farther from the language also and the poetry. nevertheless the fragment of muspilli, the abrenuntiatio, the merseburg lay and a few others, still allow our glances to rove back beyond our expectation; isolated words occur in glosses, and proper names of men, places, herbs, point to other vestiges; not only do gods and heroes step out of the mist, as wuotan, donar, zio, phol, paltar, froho, sintarfizilo, orentil, and goddesses or wise women, as frouwa, folia, sindgund, wurt; but a host of other words, itis, wiht, urlac, fuld, haruc, hliodar, paro, sigil, zunkal, etc. are found uneradicated. of course, among the saxons, who remained heathe

n oft-recurring phrases about des sunnen haz, des arn winde, des tiuvels muoter, we catch the clear echo of ancient fables. most vividly, in never-tiring play of colours, the minne-songs paint the triumphal entry of may and summer: the pining heart missed in the stately march its former god. the personifications of saelde and aventiui*e spring from a deep-hidden root; how significant are the mere names of wunsch and valant, which are not found in all the poets even, let alone in o.h.german! yet we cannot imagine otherwise than that these words, although their reference to wuotan and phol was through long ages latent, were drawn directly preface. xi 11 and without a break from heathenism. they are a proof of the possibiuty of traditions lingering only in certain spots, and thus finding thei

logy: ours were buried almost out of sight, and had to be dug out. their footmarks were to be traced, partly in names that had stubbornly refused to be rooted out, yet offered little more than their bare sound; partly, under some altered guise, in the more fluid but fuller form of the folk-tale. this last applies more to the goddesses, the former to the gods. gods and heroes are found in the very names of runes, the first of which in old norse is freyr, others are thor, zio, eor, asc, man, but nowhere goddesses. the gods that have kept the firmest hold are the three marked in the days of the week as mercury, jupiter, mars; and of these, wuotan stands out the most distinct. jonas, fredegar, paulus diaconus and the abrenuntiatio name him, he towers at the head of ancient lines of kings, many

ck to a gothic hakul-baii-ands (p. 146-7. as longbeard, the god deep-sunk in his mountain-sleep is reproduced in the royal heroes charles and frederick: wlio better than wuotan, on whose shoulder they sit and bring him thoughts and tidings, was entitled to inquire after the flying ravens? eavens and wolves scented his march to victory, and they above all other animals have entered into the proper names of the people. in the norse sagas the questioner is a blind graybeard, who just as plainly is old osin again. father of victory, he is likewise god of blessing and bliss, i.e. wish over again, whose place is afterwards occupied by salida (well-being. since he appears alike as god of poetry, of measurement, of the span, of the boundary and of the dicethrow, all gifts, treasures, arts may be r

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

occurs, especially at a later stage of the language, the assimilated form puss, particularly in the pi. j?ussar, hrimjmssar; a dasrnonic being in the later sagas is called thusselin (miiller s sagab. 1, 367-8, nay, the danish tongue has retained the assimilation in its tosse, clumsy giant, dolt (a folk-song has tossegrefve, 4 and a norwegian dasmon bears the name tussel. the on]?urs, like several names of gods, is likewise the title of a rune-letter, the same that the anglo-saxons called]?orn (conf]?urs rista/ saam. 86a: a notable deviation, as the as. tongue by no means lacks the word; in beow. 846 we find pyrs, and also in the menology in 1 can the witch jettha of the palatinate (p. 96 note) be a corruption of eta, eza? anyhow _the jettenbiihel (jetthro collis) reminds us of the bavarian

n. hiunen) signifying, without any reference to bodily size, a hun garian, in the nibelunge a subject of etzel or attila (1110, 4. 1123,4. 1271,3. 1824,3. 1829,1. 1831,1. 1832, 1, which in lat. writings of the mid. ages is called hunnus, more exactly hunus, chunus. to this hiune would correspond an ohg. hunio; i have only met with the strong form hun, pi. hunt, gen. hunio, huneo,3 with which many names of places are com pounded, e.g. huniofeld, a little town in fulda bishopric, now hiinfeld; also names of men, hunolt, hunperht (humprecht, hunrat, althim, folchun, etc. the as. huna cyning (beda 1, 13) requires a sing. hun; but to the on. nom. pi. hunar there is said to belong a weak sing. huni (gl. edd. havn. 2, 881. it is plain those huni have a sense that shifts about pretty much with tim

power, and equivalent to our monster, spectre, unearthly being. by trold the danish folk-tales habitually understand beings of the elf kind. the form suggests a gothic trallu; does our getralle in renner 1365 &lt;der gebure ein getralle/ rhym. alle/ mean the same thing (see suppl. giant is in lith. milzinas, milzinis, lett, milsis, milsenis; but it would be overbold to connect with it german names of places, milize (trad. fuld. 2, 40, milsenburg, melsungen. the slovak obor, boh. obr, 0. pol. obrzym* pol. olbrzym, is unknown to the south slavs, and seems to be simply avarus, abarus -nestor calls the avars obri (ed. schlozer 2, 112-7. the &lt; grsecus avar &gt; again in the legend of zisa (p. 292-5) is a giant. now, i neue mitth. des thiir. sachs. vereins 3, 130-6. 5, 2. 110-132

wards engendered earth, water, mountain and wood. ymir himself originated in melted hoarfrost or rime (hrim, hence all the giants are called hrimfiursar, rime-giants, sn. 6. sa3m. 85a&gt;b; hrimkaldr, rimecold, is an epithet of]?urs and iotunn, seem. 33b 90% they still drip with thawing rime, their beards (kinnskogr, chin-forest) are frozen, sasm. 53b; hrimnir, hrimgrimr, hmmgercfr are proper names of giants, sasm. 85a 86a 114. 145. as hrim also means grime, fuligo, yinir may perhaps be connected with the obscure mhg. om, ome (rubigo, see gramm. 3, 733. at the same time the derivation from ymja, umsi (stridere) lies invitingly near, so that ymir would be the blustering, noisy, and one explanation of orgelrnir would agree with this; conf. chap. xix (see suppl. herbs and heavenly bodies

to branches again, conf. rask s afhand. 1, 88. thrymr is called fiursa drottinn, saem. 70-74, a pursa j)m (nation) is spoken of, 107a, but iotunheimr is described as their usual residence. even our poem of rother 767 speaks of a riesenlant. on the borders of the giant province were situate the griottuna garffar, sn. 108-9. we have already noticed how most of the words for giant coin cide with the names of ancient nations. giants were imagined dwelling on rocks and mountains, and their nature is all of a piece with the mineral kingdom: they are either animated masses of stone, or creatures once alive petrified. giants. 533 hrungnir had a three-cornered stone heart, his head and shield were of stone, sn. 109. another giant was named vagnjiofffi (waggon-head, sn. 211 a, in saxo gram. 9. 10. d

GRIMOIRE OF TURIEL

ist me in the operation that i undertake under the auspices of the third brilliant luminary of the firmament; be favourable to my entreaties in the name of adonay sabaoth. the secret grimoire invocation of wednesday (mercury: run to me with speed, come to me ye spirits of mercury who preside over the operation of this day, hear favourably the present invocation that i make to you under the divine names of venoel, uranel, be kind and ready to second my undertakings. render them efficacious. the secret grimoire invocation for thursday (jupiter) come speedily ye olepid spirits who preside over the operation of this day. come, incomprehensible zebarel and all your legions, haste to my ass stance and be propitious to my undertakings, be kind and refuse me not your powerful aid and assistance. t

y god, thy will and not mine be done, through jesus christ our lord. amen. the secret grimoire invocation :i i call upon thee, sachiel, castiel, and asasie, in the name of the father, and of the son, and of the holy ghost, blessed trinity, inseparable unity, i invoke and entreat thee, sachiel, castiel, and asasiel, in this hour to attend to the words and conjurations which i shall use by the holy names of god, el, elohim, elohe, eeoba, sabaoth, elion, eschiros, adonay, jay, tetragrammaton, saday; i conjure and excite you by the holy names of god, hagios, otheos, ischyros, athanatos, paracletos, agla, on, alpha and omega, ausias, tolimi, elias, irnos, aniay, horta, vegadora, antir, sibranat, amatha, baldachia, anuoram, anexpheton, via,vita, manus, fons, origo,filius and by all the other hol

maton, saday; i conjure and excite you by the holy names of god, hagios, otheos, ischyros, athanatos, paracletos, agla, on, alpha and omega, ausias, tolimi, elias, irnos, aniay, horta, vegadora, antir, sibranat, amatha, baldachia, anuoram, anexpheton, via,vita, manus, fons, origo,filius and by all the other holy, glorious, great, and unspeakable, mysterious, mighty, powerful, and incomprehensible names of god, that you attend unto the words which i shall utter, and send unto me tarje, coniel, on babiel, messengers of your sphere, to tel! unto me such things as i shall demand of him, in the name of the father, son, and holy ghost. i entreat thee, setchiel, chedustaniel, and corael, by the whole host of heaven, seraphims, cherubims, thrones, dominations, virtues, powers, principalities, arch

. amen. form of a bond of spirits given by turiel, messenger of the spirits of jupiter: gloria deo in excelsis. i, turiel, messenger of the spirits of jupiter, appointed thereunto by the creator of all things visible and invisible, do swear and promise, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of god, do swear and bind myself unto thee, by all the contents of god s sacred writ, by the incarnation, death and passion, resurrection, and glorious ascension of jesus christ, by all the holy sacraments, by the mercy of god, by the glory and eyes of heaven, by the forgiveness of sin, and hope of eternal salvation, by the great day of doom, by all the angels and archangels, seraphim, cheru

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

c "tree of life" the four sets of three rays which extend outward from the center of the large cross symbolize the divine light. the letters inscribed upon each large center-ray combine into i n r i, which combination, according to the rosicrucian historian fr. wittemans, represents a latin motto meaning "mature is completely renewed by fire" the letters upon the smaller rays represent invocative names of latin, egyptian, and greek origin. the petals of the large rose on the cross are twenty-two in number, and stand for the twenty-two letters of the hebrew kabalistic alphabet. the outer circle of twelve petals represents the twelve single letters of this alphabet, and in particular the twelve signs of the zodiac. the next circle of seven petals symbolizes the seven double letters.in partic

e autonomic nervous system was not known until the rosicrucians explained it and even today it is thoroughly understood only by those who have the lectures and lessons of our work. it makes healing and the prevention of disease understandable and gives every one of our members a wonderful power not possessed by those who do not know the laws and principles [94] chart 6 [95] explanation of chart 6 names of vertebrae and nerves the spinal column consists of 25 or 26 pieces, in the average body. the 25th piece.at the bottom of the column.may have the 26th section loosely attached to the end of it, or this 26th section may form part of the 25th. however, originally, at some time, the large 25th section consisted of nine definite divisions, each having the same purpose as each of the separate v

HAMIL THE ROSICRUCIAN SEER

king of the west, not compelled commanded or fear but on my own accord and free will especially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun and moon were darkened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheope

vah,adont1:y,elohim,agla;el,on,tetragrammaton,and by and in the name ofourlord and saviour jesus christ, the only son of the eternal andtruegod, creator of heaven and earth and all that is in themwipius,sother,emanuelprimogenitus,homonsionbones,viaveritassapientiavirtusleofmediatoragnusrexpastorprophetassacerdosathanatosparadetusalpha etomegaall by these high, great, glorious, royal and ineffable names of the omnipotent god and his only son our lord and saviourjesus christ the second essence of the glorious trinity. i exorcise, command, call upon and conjure the spiritvassagowheresoever thou art (east, west, north or south, or being bound to anyonecrystaliomant;ji,or the artofinvocatingspiritsbythecrystal105description of the crystaltheinvocant must be provided with a crystalofabout nine i

iety's special committee on spiritualism on tuesday 8june1869.itwas printed on pp. 184-187 of the report on spiritualism published by theldsin 1871.]mrhockley, the next witness, spoke asfollows:'i have been a spiritualist for 45 years, and have had considerable experience. this is a crystal encircled with a silver ring, as a proper crystal should be. it was formerly the custom to engrave the four names of god in hebrew on this ring. i knew a lady who was an admirable seeress, and obtained some splendid answers by means of crystals.theperson who has the power of seeing, notices first a kind of mist in the centre of the crystal and then the message or answer appears in a kind of printed character.therewas no hesitation, and she spoke it all off as though she was reading a book, and as soon a

HANDBOOK OF EGYPTIAN MYTHOLOGY

n based on existing myths, but some of them eventually generated myths to explain features of their cult. the relationships between deities could be expressed by moving divine statues between temples during religious festivals. these processions, in which the god was carried inside a boat-shaped shrine, gave ordinary people their only chance to get close to the sacred images of their deities. the names of some of the festivals listed in temple calendars suggest that reenactments of myths were involved, but such reenactments were rarely depicted. the majority of new kingdom temple reliefs show a ritualized exchange between the king representing humanity and a deity representing the divine realm. the king makes offerings or performs rituals. the god responds with a gesture or an object that

n modern times as isis and ra or the true name of ra. its ancient title places it among the spells for warding off poison from the first time, and the narrator is the scorpion goddess serqet. her monologue forms part of a healing spell, but it is composed in an excellent literary style.19 as the story occurs in few sources, it cannot be seen as a very important part of the mythical cycle, but the names of the sun god recorded in the story reflect the kind of theological speculation found in new kingdom hymns to the creator. gaining power over a supernatural being by discovering its secret true name is a constant theme of egyptian magical and funerary texts and a common motif in the folktales of many cultures. the true name of ra. the story begins with a statement by serqet that the creator

adventures of the soul in this landscape are similar to the fairy tales of other cultures, but the prize to be won was not a precious object or the hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the beings he or she would encounter. armed with these powers, the soul would eventually reach a divine domain. the last ordeal might be the judgment of the heart in the presence of osiris and the assessors of the underworld. the goal of the journey was to be transformed into an akh, an effective or transfigured spirit. those who failed to justify their existence in the divine court faced

taboo in his town forever, providing another explanation for the use of silver in his temples. this was not the end of nemty s misfortunes. a spell recounts how horus and a god who is probably nemty travel together in a golden boat. when nemty is bitten and poisoned, he begs horus to heal him. horus offers to help in exchange for nemty s true name. nemty tries to fool him by giving the grandiose names of other deities, but in the end he has to tell the truth. horus cures him and gains lasting power over nemty. see also anubis; bes and beset; horus; seth references and further reading: j. f. borghouts. the edition of magical papyri in turin: a progress report. in la magia in egitto, edited by a. roccati and a. siliotti. milan: 1987, 257 270. g. hart. anti. in a dictionary of egyptian gods

cient egypt. london: 1959, 245 249. s. quirke. benu bird of ra, the phoenix of egypt. in the cult of ra sun-worship in ancient egypt. london: 2001, 27 30. primary sources: pt 600; ct 76, 335; bd 13, 17, 29b, 83; herodotus h ii.73 bes and beset bes and beset were protective dwarf deities closely associated with childbirth and rebirth. a number of dwarf deities are known from egyptian art under the names of aha, hity (haty, or bes. they often appear in groups strangling snakes, waving knives, or playing musical instruments. aha, whose name means fighter, attacked and overcame the forces of evil such as demons, chaos serpents, and foreign sorcerers. hity was a kind of divine exorcist who drove away evil by stamping, dancing, and banging a drum or a tambourine. bes, and the female counterpart

HEAVEN HELL

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

errified at the idea of his material body falling into dust and decay, and must have hoped for its resurrection through osiris. the chapters which seti i. had cut on his sarcophagus are entitled the "chapter of coming forth by day, and of making a way through ammehet" and the "chapter of causing the soul to be united to its body in the underworld" in the former he declares that p. 24 he knows the names of the gods who preside over the other world, and also the proper words of power, and because he has this knowledge he demands admission into sekhet-aaru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain gods

dead, it is quite clear that, according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable

rning sekhet-aaru are that--1. one section at least was filled with fire. 2. another was filled with rushing, roaring waters, which swept everything away before them. 3. in another the serpent rerek lived. 4. in another the spirits lived upon the inert and the feeble. 5. in another lived the "destroyer of souls" 6. the great antiquity of the ideas about the aats is proved by the appearance of the names of hap, the nile-god, sept, or sothis, and the hippopotamus-goddess, hebt-re-f, in connection with them. the qualification for entering the aats was not so much the living of a good life upon earth as a knowledge of the magical figures which represented them, and their names; these are given twice in the papyrus of nu, and as they are of great importance for the study of magical pictures the

e introduced into the pictures of sekhet-hetepet drawn in later times, and, in order that the reader may be enabled to trace some of the most striking of these, copies of sekhet-hetepet from the papyrus of anhai (about b.c. 1040, and from that of auf-ankh (ptolema c period, are reproduced on pp. 59 and 61. footnotes 28:1 british museum, no. 10,477, sheet 26 (chapter cxliv. 31:1 sheet 25. 35:1 the names of the gatekeepers of gates xl-xxi. are not given in the papyri. 38:1 sheets 28, 29, and 30. 43:1 british museum, no. 9,900, sheet 17. 48:1 probably the marauding seamen who traded on the coasts of the mediterranean, and who sometimes landed and pillaged the region near which the primitive elysian fields were supposed to have been situated. 51:1 ani was the receiver of the ecclesiastical rev

HELENA BLAVATSKY NIGHTMARE TALES

, descending from the heights of pera to the port of galata, with difficulty managed to elbow our waythrough the unsavoury crowds of the commercial quarter of the town. before we reached the docks, we hadbeen half deafened by the shouts and incessant ear-piercing cries and the babel-like confusion of tongues. inthis part of the city it is useless to expect to be guided by either house numbers, or names of streets. thelocation of any desired place is indicated by its proximity to some other more conspicuous building such as amosque, bath, or european shop; for the rest, one has to trust to allah and his prophet. it was with the greatest difficulty, therefore, that we finally discovered the british ship-chandler's store, atthe rear of which we were to find the place of our destination. our h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

f motion" thus calling atma-buddhi "soul" and manas "spirit" which we do not. soul was generated prior to body, and body is posterior and secondary, as being according to nature, ruled over by the ruling soul. the soul which administers all things that are moved in every way, administers likewise the heavens. soul then leads everything in heaven, and on earth, and in the sea, by its movements-the names of which are, to will, to consider to take care of, to consult. to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these being a goddess herself, she ever takes as an ally nous, a god, and disciplines all things correctly and happily; but when with annoia-not nous-it works out everything th

m to authority which they may put forward. q. but would mme. blavatsky apply this to her own works-the secret doctrine, for instance? a. certainly; she says expressly in the preface that she gives out the doctrines that she has learnt from the masters, but claims no inspiration whatever for what she has lately written. as for our best theosophists, they would also in this case far rather that the names of the masters had never been mixed up with our books in any way. with few exceptions, most of such works are not only imperfect, but positively erroneous and misleading. great are the desecrations to which the names of two of the masters have been subjected. there is hardly a medium who has not claimed to have seen them. every bogus swindling society, for commercial purposes, now claims to

and directed by "masters" often supposed to be far higher than ours! many and heavy are the sins of those who advanced these claims, prompted either by desire for material gain, vanity, or irresponsible mediumship. many persons have been plundered of their money by such societies, which offer to sell the secrets of power, knowledge, and spiritual truth for worthless gold. worst of all, the sacred names of occultism and the holy keepers thereof have been dragged in this filthy mire, polluted by being associated with sordid motives and immoral practices, while thousands of men have been held back from the path of truth and light through the discredit and evil report which such shams, swindles, and frauds have brought upon the whole subject. i say again, every earnest theosophist regrets toda

HEPTAMERON

be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name

signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west l

t penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before written, you shall proceed. of the names of the hours, and the angels ruling them. it is also to be known, that the angels do rule the hours in a successive order, according to the course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and when

e course of the heavens, and planets unto which they are subject; so that that spirit which governeth the day, ruleth also the first hour of the day; the second from this governeth the second hour; the third; the third hour, and so consequentkly: and when seven planets and hours have made their revolution, it returneth again to the first which ruleth the day. therefore we shall first speak of the names of the hours. of the names of the angels and their sigils, it shall be spoken in their proper places. now let us take a view of the names of the times. a year therefore is fourfold, and is divided into the spring, summer, harvest and winter; the names whereof are these. hours of the day. hours of the night. 1. yayn. 1. beron. 2. janor. 2. barol. 3. nasnia. 3. thanu. 4. salla. 4. athir. 5. sa

thamur. 6. rana. 7. ourer. 7. netos. 8. thamic. 8. tafrac. 9. neron. 9. sassur. 10. jayon. 10. aglo. 11. abai. 11. calerna. 12. natalon. 12. salam. the spring. talvi. the summer. casmaran. autumne. ardarael. winter. farlas. heptameron 3 the angels of the spring. caratasa. core. amatiel. commissoros. the head of the signe of the spring. spugliguel. the name of the earth in the spring. amadai. the names of the sun and moon in the spring. the angels of the summer. gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun

HINE PHIL ASPECTS OF EVOCATION

and pre-flulike symptoms for a couple of days following. in view of this, we constructed a permanent circle and triangle, according to the .rules. in the lesser key, and all workings were conducted in the fashion outlined in the lesser key. using the long conjurations and constraints to the spirit given in the lesser key itself is exhilarating. the long sentences, punctuated by the old testament names of god and biblical quotations, quickly raises excitement to a fever pitch, and once the spirit can be discerned, it must then be abjured to remain within the triangle of art. the shapes which the spirits assumed were rarely exactly that described within the lesser key (hereafter lk, but generally similar. we found that once a spirit had appeared to us in a particular form, then it more or l

HP LOVECRAFT A DARK LORE

or hard rubber. it was, to use a more concrete but less accurate comparison, as if people with loose, splintery wooden shoes were shambling and rattling about on the polished board floor. of the nature and appearance of those responsible for the sounds, i did not care to speculate. before long i saw that it would be impossible to distinguish any connected discourse. isolated words- including the names of akeley and myself- now and then floated up, especially when uttered by the mechanical speech-producer; but their true significance was lost for want of continuous context. today i refuse to form any definite deductions from them, and even their frightful effect on me was one of suggestion rather than of revelation. a terrible and abnormal conclave, i felt certain, was assembled below me;

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ve races, you can win thousands and thousands of dollars. i worked out a system for them, basing it almost entirely on numbers, including their own personal numbers, the time they would be going to mexico for this venture and other factors. i picked everything by hours of the day. what i actually was giving them were my calculations of which numbers would be best for which hours of the races. the names of the horses were never a factor; i didn't even know them. it was a matter of choosing, perhaps, the fourth horse in the fifth race for the fifteenth hour of 'the day. so, they took all this information and set off. something happened to them on the way down there. a small accident delayed them so that they arrived a day late, and they were panicky because they felt that all the information

INFERNAL UNION

the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead called upon the secret names of god and fled to the caves in the shores of the red sea where she mated with demons and spawned the lilim or lilitu, the succubi or sexual vampires.[it has also been said that lilith, adams first wife was the astral image of his desire (which apparently was more than he expected)(pg.270. the lilim were widely feared by the jews, patriarchic or not. mirrors were considered to be a possible

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ncing, gleaming in splendour on the burial mound! hail to thee as the corpse-king, pround as any man in the bed of marriage! in they four hands, seen and unseen, are the weapons of thy dominion- the signs of the power that thou dost wield in gestures of shadow and light. thou bearest a flute that the wind doth play, carved of a holy man s femur. thou bearest the book of judgement, fill d with the names of all blessed and wise; above whose pages a quill doth move- untouched by hand or soul. thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hourglass of ashen remains. all seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of b

IRISH WITCHCRAFT AND DEMONOLOGY

r the influence of the "evil eye" or had a pishogue put upon it. the defendant had agreed to send for the curative charm to a wise woman in the mountains. the modus operandi was then proceeded with. three locks of hair were pulled from the cow's forehead, three from her back, three from her tail, and one from under her nostrils. the directions continued as follows: the operators were to write the names of eight persons in the neighbourhood whom they might suspect of having done the harm (each name three times, and the one of these eight who was considered to be the most likely to have "blinked" the cow was to be pointed out. when this had been done there was to be a bundle of thatch pulled from the roof of the suspected person. the owner of the cow was then to cut a sod, and take a coal ou

ISIS UNVEILED

work out of the hands of* many christians whom its perusal would not benefit, and for whom it was not written. we allude to those whose faith in their respect- ive churches is pure and sincere, and those whose sinless lives reflect the glorious example of that prophet of nazareth, by whose mouth the spirit of truth spake loudly to humanity. sueh there have been at all times. history preserves the names of many as heroes, philosophers, philan- thropists, martyrs, and holy men and women; but how many more have lived and died, unknown but to their intimate acquaintance, unblessed but by their humble beneficiaries! these have ennobled christianity, but would have shed the same luster upon any other faith they might have professed for they were higher than thdr creed. the benevo- lence of peter

other saints. ajmost the whole of paganism is con- verted and api^ed to popery" why not be impartial and add that a good portion of it was adopted by protestant religions also? even the apostolic designation peter is from the mysteries. the hierophant or supreme pontiff bore the chaldaean title idd, peter, or in- terpreter. the names ptoft, peth'r, the residence of balaam, patara, and patraa, the names of oracle-cities, pattret or pcderaa and, perhaps, 42. booamy, in la biuiolhiqiu faltxandris, laya "thirty yewa lata" but uie heibytcr p. oodus, who wu an eye-witncaa, atyt "twenty yean (flwt. adt. pagmtot, vi, 15, p. 421. 43. since the above was written, the spirit here deacribed has been beautifully exem- plified at barcelona, spain, where the bufaop fvay joachim invited the local ipiritua

hristianity, included. herder places the cradle of humanity in india, and shows moses as a clever and relatively modem compiler of the andent brahmanical traditions "the river which encircles the country (india) is the sacred ganges, which all asia considers as the paradisaical river. there, also, is the biblical gihon, which \i none else but the indus. the arabs call it so unto this day, and the names of the countries watered by it are yet existing among the hindfls* jacouiot claims to have translated every ancient palm-leaf manuscript which he had the fortune 44. e. pococke ipvei the v&riatioiu cl the duiw buddha m: bnd'ha, buddha. boiiddb% boatta. pout. pote. pfji^ pte. phthe. hitha, phut etc, etc see indm ta ormk appoidiz, p. 397. 45. hie tiais of the pope ii aiao a perfect copy of tha

ng ol the ewe n e order, aood bekmged wholly to cbriitianity (i. m. joat: tht lirato* indeed, 1. 411 qiiotdd by the authw ot sid, ilu sonisis unveiled nor his apostles, but long after their time by some unknown persons, vrfio, jud^g well that they would hardly be believed when telling of things they had not seen themselves, he&ded their narratives with the names of the apostles or of disciples contemporaneous with the latter* commenting upon the subject, a. franck, the learned hebrew scholar of the institute and translator of the kabala, expresses the same idea "are we not authorized" he asks "to view the kabala as a predous remnant ot religious philosophy of the orient, which, trans' ported into alexandria, got mixed with the doctrine of hato, and

ing the death of the moon-god in its gradual waning and final disap- pearance. this death was allegorised by them, and attributed to the triumph of the genius of evil over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when the sun entered the winter solstice. babel, arach, and akkad are names of the sun. the chaldaean orada are full and explicit upon the subject of the divine triad "a triad of deity shines forth throughout the whole worid, of which a monad is the head" admits the reverend dr. maurice "for from this triad, in the bosoms, are all things governed" sajrs a chaldaean oracle" the ph5, pur, and phlox, of sanchoniathon* are light, fire, and flame, three manifestations of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ing as the scarab us, or beetle, and perhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take for a symbol of the world, or the sun. he may be an emblem of fertility. the crab on the denderah zodiac is by some supposed to be a beetle (egyptian antiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deifi

is sought to dissuade, sought to rival, sought to put out saints sight sought even to surpass in seeming a further and truer, because a more solid and a more sensible, glory. the apostate, real-born lucifer is so named as the intensest spirit of light, because he is of the things that perish, and of the things that to mind because they are all of matter have the most of glory! thus is one of the names of the devil, the very eldest-born and brightest star of light, that of the very morning and beginning of all things the clearest, brightest, purest, as being soul-like, of nature; but only of nature. real law. or nature, is the devil; real reason is the devil. now we shall find, with a little patience, that this transcendental, beyond-limit-or-knowledge ancient belief of the fire-god is to

real devil, this would be distinctly deifying common sense. of common sense, except for common-sense objects, we make no account. we have rather in awed contemplation the divine, ineffable, transcendental spirit the immortal fervour into which the whole world evolves. we have the mystery of the holy spirit in view, called by its many names. it is because theologies will contest concerning divers names of the same thing, that we therefore seek, in transcending, but to identify. it is because men will dispute about forms, that we seek philosophically to show that all forms are impossible, that, when we take the human reason into account, all forms of belief are alike. reason has been the great enemy of religion. let us see if this world s reason cannot be mastered. we are now about in a new

pedum, or lituus. at brent-pelham, in hertfordshire, there is a tomb, bearing the name of a knight, pierce shonke, built in the wall. he is said to have died a.d. 1086. under the feet of the figure there is a cross-flourie, and under the cross a serpent (weever, p. 549. there is an inscription which, translated, means: fig. 22. cross-legged effigies. 135 nothing of cadmus nor saint george, those names of great renown, survives them but their names; but shonke one serpent kills, t other defies, and in this wall, as in a fortress, lies. see weever s ancient funeral monuments. he calls the place burnt pelham, and he says: in the wall of this church lieth a most ancient monument: a stone wherein is figured a man, and about him an eagle, a lion, and a bull, having all wings, and a fourth of th

hs after he had risen, he received from sophia (soph, suph, or holy wisdom, that perfect knowledge or illumination, that true gnosis, which he communicated to the small number of the apostles who were capable of receiving the same. the gnostic authorities are st. irenaeus in the first place, tertullian, clemens alexandrinus, origen, st. epiphanius. the gnostics are divided into sects, bearing the names of valentinians, carpocratians, basilideans, and manich ans. gnwsij, gnosis, gnossos: thence gnostics. as the son of god remained unknown to the world, so must the disciple of basilides also remain unknown to the rest of mankind. as they know all this, and yet must live amongst strangers, therefore must they conduct themselves towards the rest of the world as invisible and unknown. hence the

JESSUP MK THE CASE FOR THE UFO

wrote what i heard& them dames is daffy. so, all i get is a "hide-it" bedtime story" check observer ships crew, matson lines liberty ship out of norfolk (company may have ships log for that voyage or coast guard have it) the s.s. andrew furnseth, chief mate mowsely (will secure captains name later (ships log has crew list on it) one crew member richard price or "splicey" price may remember other names of dec crew men (coast guard has record of sailors issued "papers) mr. price was 18 or 19 then, oct. 1943, and lives or lived at that time in his old family home in roanoke, va a small town with a small phone book. these men were witnesses, the men of this crew "connelly of new england (boston, may have witnessed but i doubt it (spelling may be incorrect) did witness this. i ask you to do th

all it--scandal or discovery) you would need a dale carneigie to maneuver these folks into doing just as you wish. it would be cheaper than paying everyone of all these witnesses& much more ethical. the idea is, to the layman type of person, utterly ridiculous. however, can you remember, all by yourself, the date of a newspaper in which you saw an interesting item more than 5 years ago? or recall names of men, their phone#'s that you saw in 1943-44. i do hope you will consider this plan. you will progress as not possible in any other way. of course, i realize that you would need a man who can cause people to want to have fun, to play with hypnotism, one that can thusly dupe those he-you need to #1 come to his demonstrations& thus call on them to be either or both "honored" as helping with

even though that barroom-restaurant raid was staged by invisible or partly invisible men, those men can see each other thus names, in the excitement, were sure to have been mentioned, whether last or first names or nicknames. a check of the naval yards dispensaries or hospital or aid stations or prison records of that particular day that the barroom-restaurant occurred may revela (sic) the exact names of precisely who were the men, their service serial numbers& thus the information on where they are from be secured& by adroit "maneuvuerings (sic) of those still at home, the name of the place where they are at present can be secured. how would you like to actually speak to (or some of the men) a man who was once an invisible haman being (may become so in front of your very eyes if he turns

K AMBER THE BASICS OF MAGICK

d the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritual requires that you use a magical implement or "weapon, such as a ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the basics of magick get any book for free on: www.abika.com 29 will use the full sweep of your arm to draw the pentagram in the air. follow the description below by beginning at the lower left and sweeping your magical weapon up toward the right, etc. as shown. do not bend y

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

entary stays within the bounds of traditional jewish kabbalah, even if straying from the stated contents of sy. glotzer s translation and extended commentary are preceded by a brief introduction to kabbalah and followed by eight appendices covering particular points of doctrine related to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper

1994) in the section called creation mysticism. in the midst of steven fisdel s how-to book, practice of kabbalah: meditation in judaism (northvale: jason aronson inc, 1996, one finds sy chapter 1, paragraphs 1- 6 and 8, hebrew and english, in a chapter entitled, the sefirot of the formless: imprinting as the foundation of creation. from these sy passages, various meditations are derived: on the names of god listed in sy s initial segment; on the interrelationship of the letter families (i.e, mothers, doubles, and simples) as introduced in the second segment. the next addition to our list is in many regards the ultimate: a. peter hayman, sefer yesira: edition, translation and text-critical commentary (t bingen: mohr siebeck, 2004. hayman s introduction discusses the text of sy and its tre

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

sponding gods who lend their names and qualities to the planets. though it was easy to find such a list about greece and rome, texts concerning mesopotamia included miscellaneous facts subdivided into general categories only (e.g. pannekoek 1961. the reasons of this vagueness later became evident with the compiling of such a table starting to look like sisyphean work. as we aim to systematise the names of planets and their gods used in mesopotamia, let us have a brief look at mesopotamian history since there have been many changes in them. mesopotamian history, languages and script though mesopotamian prehistory reaches at least 60,000 years, we can only date permanent settlements there beginning with the sumerians in the 4th millennium bc. events since then are dated differently in differ

analysis of religious texts has led some scientists to suppose semitic or even west-semitic origin for the concept connecting stars and earthly phenomena, because akkadians (the term is hereby used to denote linguistically close semitic peoples. babylonians, assyrians and their predecessors) take a much more personal approach to gods than sumerians. on the other hand, the akkadian use of sumerian names of constellations, stars, and planets weighs against this theory; however, such names could issue from the period when semites had not yet accustomed enough to using the sumerian-invented cuneiform script for their own language, so sumerian was used for writing. it is possible that some sumerograms concerning stars have never been pronounced in sumerian, but only in akkadian. later on, the s

nurta, reach the war god nergal who is connected to mars. akkadian astral terminology in cuneiform texts, any name can be found written in different ways; and the meaning of a name can depend on its written form. for the sake of better understanding we shall add to the name of a celestial 16 body its number by gossmann fs catalogue in brackets (gossmann 1950. this classical catalogue contains the names of celestial bodies and related gods with data concerning them. e.g. mulgal (g62, akkadian kakkabu rabu ebig star f, can mean the moon, the bright star sirius, jupiter, saturn, and in astrological texts also a meteor. the combination mulrab-bu (g367) is pronounced and translated similarly to the previous one, but it means jupiter, venus, or the not too conspicious star oph in the constellati

. another frequent name of jupiter n beru, written mulne2-bi-ru (g144, g298, can mean jupiter in culmination or in other specific positions, but can also denote the north star( umi) and canopus( car, and even the constellation perseus or a meteor. another widespread designation of jupiter mul.ul.pa.e3.(a) elord of the bright dawn f (meaning jupiter in the east) shows a possibility to classify the names of jupiter by its place on the firmament. it may appear that mulsag.me.gar means ejupiter in culmination f while mulud.al.tar means ejupiter in the west f. d.ulpae refers to the god .ulpae (also .ulpa fe) ebrilliant youth f (black& green 1998: 173) or elord of the shining dawn f. in the sumerian period he belonged among smaller underworld gods (dealing also with war and wild beasts, changing

title sukkal has been also translated as eherald f or elieutenant f. in any case, connection with jupiter seems to originate from earlier times (brown 2000: 65. figure 8. the most popular ways of writing ejupiter f in cuneiform: mul2.babbar, mulsag.me.gar, mulud.al.tar, d.ul.pa.e3. 22 the best illustration about how a planet fs names can depend on time and place is an akkadian table that presents names of jupiter by month (gossmann 1950: 97.98: table 3. different names of jupiter as the star of the god marduk by months. in gossmann fs original writing. here, the determinative of stars ul and determinative of gods il are used. the month nisan lasted approximately from the middle of april to the middle of may. the first row is to be read as gin the month of nisan. lord of the bright dawn. go

KETAB E SIYAH

of the shedim, as we went to the spire of opal and ruby, did the shedim rejoice with song and wine at the return of their most great leader, his eyes filled with new purpose, his instruction sure and true. as a throng did the follow me, awaiting what word i spoke beneath the high parapet of the tower, in address to their eager ears. a myriad voices resounded in the vaulted cave, like thunder the names of satan and aset and hearts once hollow, leaderless, were filled with new hope at the return of most great satan as, once more, did i walk amongst them. now from that high place, where i did stand with noble aset at my side, the triumphant questers, unto the streets filled with great hosts, gathered, spoke noble baalzebub, ebon, proud, his voice magnified by the strength of his heart, his w

waters. 404 then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend thou into it, and create something else" and when he ascended, the sun came into being. and he said to the next "ascend, and the moon came into being. and the third put the heavens in moveme

KNOWLEDGE LECTURE FIVE

the grade of philosophus first is the calvary cross of twelve squares. it admits to the path of qoph, the 29th path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s

KNOWLEDGE LECTURE ONE

as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this brea

KNOWLEDGE LECTURE TWO

the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 path

LAITMAN M BASIC CONCEPTS IN KABBALAH

ife, then in the next, every person will feel the need to study kabbalah and to receive knowledge about the creator. the light surrounds the human soul from the outside until one reaches a spiritual level where the light begins to permeate it. the reception of the light within depends only on one s desire and readiness, and on the purity of one s soul. however, during one s studies one utters the names of the sefirot, the worlds, and the spiritual actions connected to one s soul. thus, the soul receives micro-doses of light from the outside, a light that gradually purifies the soul and prepares it to receive spiritual energy and delight. 26 c h a p t e r 3 t h e g i v i n g o f k a b b a l a h the great sage, rabbi akiva (1st century ce) said: love thy neighbor as thyself is the comprehens

ds, the correct meaning of the entire science will be ruined. thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved. every object and action in our world originates from a corresponding one in the spiritual world. therefore, kabbalists have found a reliable way to convey information and knowledge to one another. they use the names of objects and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world. this language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. hence, kabbalists aptly named it the language of the branches. from this we can understand the odd names tha

LAITMAN M KABBALAH REVEALED

kabbalists write about the worlds above bya, they are not actually writing about those worlds specifically, but about how the writers perceived those worlds while being in the worlds bya. and because kabbalists write about their personal experiences, there are similarities and differences in kabbalistic writings. some of what they write relates to the general structure of the worlds, such as the names of the sefirot and the worlds. other things relate to personal experiences that they experience in these worlds. for example, if i tell a friend about my trip to new york, i might talk about times square or the great bridges that connect manhattan to the mainland. but i might also talk about how overwhelmed i felt driving through the massive brooklyn bridge, and what it feels like to stand i

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

itual. only the outer shell creates the illusion of a material nature of pleasure. for this reason, subconsciously, we strive to change the outer "garments" of pleasure, hoping to receive pleasure in the pure form of the bare light of the creator. however, since the difference between us is in our aspirations to different outer casings of pleasure, we judge people in accordance with the different names of these casings. those casings, or "garments" of pleasure assumed to be "normal" are widely accepted, such as the love for children, for food, for warmth, etc. other "garments" are much less acceptable, such as drugs, murder, or theft, so we must conceal our aspirations for these kinds of pleasure. however, all of humanity accepts that within certain set boundaries, egoism can be utilized w

own self-correction, until one receives from above the neshama (soul) the light of the creator. kabbalah teaches that evil inclination (egoism) appears to sinners as a wisp of hair (a small obstacle, while to the righteous person it appears as a high mountain. kabbalah must be applied as if it were just referring to one person, in whom the characteristic thoughts and desires are called by various names of our world. therefore, under the categories of "sinners" and "the righteous" are described the states of one individual. concealment refers not only to the concealment of the creator, but also to the concealment of a person from oneself. we do not really know ourselves or our true characteristics. these are revealed to us only to the degree to which we are able to correct them (in this mat

is the reason for gaining a new perspective on the revelation of the creator at every phase of our journey. for those who can grasp only our world, the bible appears as a collection of laws and historical events that describe the behavior of human beings in this world. however, those who are more advanced along their spiritual path begin to perceive the spiritual actions of the creator behind the names of objects and actions of our world. from all the above, it becomes clear that in creation there are two participants: the creator and the human being, who was created by the almighty. all the other visions that arise before us, whether our perception of our world or even our perception of higher worlds, are only the different phases of revelation and disclosure of the creator on his way to

icular line of thought, which in turn leads us to certain decisions and resolutions. only after we acknowledge all of the above can we gain a proper perspective on everything that transpires. then, we can correct our desires and thoughts in accordance with the design of the creator. kabbalah in its entirety concentrates on the creator and on his actions. for this reason, kabbalah is called by the names of the creator. similar to an individual s name indicating who is being referred to, so every word of kabbalah is a name of the creator, since it expresses his- 258- attaining the worlds beyond action and indicates what he is sending us at any given moment. kabbalah speaks about us as being a part of the creator that he distanced from himself, having bestowed egoism upon us. for this reason

attachment with the creator, the soul must ascend from the bottom to the top through the same 125 levels- 298- attaining the worlds beyond that it descended from the top to the bottom, from the creator to us. in kabbalah, the first level from the bottom is known as "the birth" the last, at the very top, is known as "the final correction" and all the levels in between are designated either by the names of places or people in the bible, by kabbalistic symbols, the names of the sefirot or the worlds. from all of the above, it becomes clear that we are incapable of completely comprehending the creation and ourselves without fully realizing the goal of creation, the act of creation, and all the stages of development up to the end of correction. since we examine the world only from within, we c

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s seem to refer to historic episodes or moral conduct. yet, this is not the case. each element in the world is connected to the same element in all the other worlds by a root and branch connection. based on that principle, kabbalists developed a language that relies on the parallelism between the upper worlds and our own world. in it, processes unfolding in the spiritual world are described using names of branches taken from our world. kabbalists use four different languages to explain how we can reach the degree of the creator and how we can draw to ourselves the correcting force that will invert our nature from egopa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 100 ism to altruism. these languages are the language of the bible, the language of laws, the language

h e s p i r i t ua l k l i( v e s s e l/ t o o l) 115 an aim to give. these forms of reception or bestowal that cover each desire determine one s degree of spiritual attainment. a degree is a certain level of strength of the form of bestowal. this enables the benefits of the creator to manifest within the will to receive. the diverse fillings within the will to receive are the origin of the many names of the creator. it is the perceiving individual who names the creator according to the flavors he or she feels within the creator s bestowal. once the kabbalists attained the nature of reality and studied it, they divided the manner of recognition of reality into four levels: matter, form in matter, abstract form, and essence. kabbalah is a practical study method that leads researchers thoro

deed there is a great thing in it, worthy of being publicized: there is a wonderful, invaluable remedy to those who engage in the wisdom of kabbalah. although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls. when one engages in this wisdom, mentioning the names of the lights and the vessels related to one s soul, they immediately shine upon us to a certain measure. however, they shine for him without clothing the interior of his soul for lack of the able vessels to receive them. despite that, the illumination one receives time after time during the engagement draws upon one grace from above, imparting one with abundance of sanctity and purity, whic

LAITMAN M THE KABBALAH EXPERIENCE

ts of our world and their origin in the upper world. t h e w i s d o m o f k a b b a l a h 67 kabbalists accurately discern that link between the upper object and this world s object. anything that exists in our world is an outcome, and is under the guidance of the upper one. therefore, kabbalists can clearly say what is linked with what and call the objects (the roots in the upper worlds) by the names of their worldly outcomes: branches. hence the name, the language of the branches. furthermore, this link of spiritual root and worldly branches undergoes a continual process of renewal. from the dawn of creation to its end, there is an ongoing process of creation, corrections, and ascents. this process is run by a program that comes down to our world with its every detail fixed, and determi

e words from our world and use them to define spiritual concepts? we have to learn to follow the rule that everything we read in the kabbalah and the torah are terms that define our spiritual roots, not worldly objects. we must never confuse them! what stands behind those words are only spiritual objects, or roots, which are in no way connected with our world. the entire torah is comprised of the names of the creator; thus, it is called the work of god. when the torah denominates an object or an act, it expresses the spiritual root, which generates that object or action. in our world, we name objects in much the same way. to reiterate, the torah is a description of the creature s nearing to the sensation of the creator and how he is found in those emotions. t h e k a b b a l a h e x p e r

cts and attributes of the world around him. along a person s spiritual ascent, he becomes corrected and names the attributes of his inner world. he calls himself pharaoh, gentile, moses and so on. when a person feels his negative desires to receive, he names them nations of the world. the particular situations where his nature is t h e k a b b a l a h e x p e r i e n c e 278 shown have particular names of gentiles. positive appearances are generally named israel, from the hebrew words yashar el (heb. straight to god) that indicates that a person wants to go directly to the creator. the state named israel has some particular manifestations of its own, such as the children of israel, levy, priest etc. there is never a withdrawal, only progress, even when a person feels the opposite, as when

: not only does the creator not have a body, but we creatures, too, have no body. the creature is not a corporeal, physical, biological body, but pure desire. the desire to be filled with the light of the creator exists in each of us, and it is called a soul. the soul is divided into parts named after parts of the body, but there is no connection between those parts of the soul that are called by names of organs of our corporeal body. kabbalists have found a way to express in the words of this world, concepts in the spiritual world. these could not otherwise be expressed except by making use of the language of the branches. kabbalists take words from this world and use them to depict spiritual powers, which are the roots of those objects. r e f l e c t i o n s a n d t h o u g h t s 387 p h

LAITMAN M THE PATH OF KABBALAH

into 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of zei

anding, meaning he was able to feel spiritual degrees, and he described them in a book he called the torah. the torah strictly forbids depicting spiritual phenomena as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the creator. every word in the torah is a name of the creator. the names of the creator are one s sensations of him, while he himself has no name. it is the attaining individual who gives names to the creator according to one s perception of him: kind, merciful, mighty, fearful, and so on. the torah describes everything moses discovered and understood of the spiritual worlds, everything that the creator revealed before him and commanded him to convey to us so tha

names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when kabbalists read books, they can perform the actions according to the instructions received from the letters. when we read in those holy books, we think they are about past events, but the torah specifically states: the entire torah is the names of the creator. all the words in the torah tell us either about the vessels or their operations. this means that the entire torah is the very same t h e pa t h o f k a b b a l a h 176 wisdom of kabbalah we are studying now, just written in a different language. as a rule, there are four languages: the language of the torah, the language of the agada (legends, that of the talmud, and the lang

pleted that which he preliminarily thought of. and while man has not attained perfection, these lights that are destined to come to him are deemed surrounding lights. that means that they stand ready for him, awaiting his attainment of the vessels of reception. then they will be dressed within the able vessels. thus, even when the vessels are absent, when one delves in this wisdom, mentioning the names of the lights and the vessels related to his soul, they immediately illuminate him to a certain degree. however, they illuminate him without dressing in the internality of his soul, since he doesn t have the vessels needed to receive them. indeed, the illuminat h e pa t h o f k a b b a l a h 178 tion one receives time and again when studying, draws upon him grace from above, imparting him wi

od. this is what baal hasulam writes about in his introduction to the study of the ten sefirot. a person who wishes to study kabbalah correctly will do well to stay away from all other books on the subject except for the zohar, the writings of the ari, baal hasulam, and rabbi baruch ashlag. the interpretation of the torah as historic episodes contradicts the statement that the entire torah is the names of the creator, that it is a torah of the world of atzilut, and that every word in it is a holy name. it is important to remember that it does not speak of this corporeal world and corporeal people. all the names in the torah are holy names, even names such as pharaoh, balaam, and balak. the zohar explains that each name indicates a certain spiritual degree: pharaoh stands for malchut, laban

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

l establish his house in israel, h while boaz is compounded of b, which means gin h and oaz, gstrength h, the whole signifying gin strength shall it be established h. mackey thinks that the pillars should be within the porch (which in reality they were not, at its very entrance; and on each side of the gate. it will be seen how exactly the meanings given here correspond with those of the egyptian names of the same pillars. 160. we find various descriptions of these columns given in the christian scriptures. the references are 1 kings, vii, 15; 2 kings, xxv, 17; 2 chron. iii, 15 and iv, 12; jer. lii, 21 and ezek. xl, 49. a description is also given by the jewish historian josephus, and another may be found in mackey fs lexicon of freemasonry. these accounts differ in various respects, and t

lize that, the r.w.m. asks how many principal officers there are in the lodge, and receives the answer that there are three. these are the r.w.m, the w.s.w, and the w.j.w, who represent the divine or spiritual trinity which appears in the deity, and also in man, who is made in the image of that deity. these three principles in man are familiar to many students of theosophical psychology under the names of atma, buddhi and manas, which may be rendered into english as the spiritual will, the intuitional love and the higher intelligence. 400. then the r.w.m. asks how many assistant officers there are, and is told that these are likewise three, not including the o.g. or. t. these represent the personal constitution of man or his lower self-composed of the lower mind, which the s.d. represents

hat hiram, king of tyre, was the first man who offered the sacrifice of fire to the khur, who afterwards became herakles. plutarch tells us that the persians of his day called the sun kuros, and he connects it with the greek word kurios, which means lord, which we find in the church service as gkyrie eleison h. khur is also connected with the egyptian name horus, who was also her-ra and haroeris, names of the sun-god. the hebrew word aoor also means light or fire or the sun, and from that we get khurom, which is equal to the greek hermes. bro. wilmshurst also regards the name hiram as identical with hermes, and thinks that a connection can he traced between the form huram and the sanskrit word guru, which means gspiritual teacher h. he therefore takes hiram abiff to signify the father-teac

o- only for the helping of the world. 726. the villains 727. little need be said of the remainder of the traditional history. we may note the curious similarity between the names given to the three villains, and the fact that the three terminations when put together make the sacred word aum or om. jubel or yehubel is said to signify ggood and evil h; or it may be interpreted as containing the two names of jah (jehovah) and bel or baal- which to a jew of that period would have been simply good and evil over again. 728. the inscription 729. lastly, we may mention the mysterious inscription on the plate of the c c n on the t c b c of this degree, written in the masonic cipher. in its ordinary straightforward form this cryptogram is known to almost every schoolboy; but it is capable of a numbe

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

steries of attis and cybele in phrygia had many points in common with the last-named, the death and resurrection of attis being the central myth. other mystery-cults existed also, all teaching similar ideas. that of the kabeiroi in samothrace, which was held in great honour in the ancient world, is thought by some scholars to be the oldest of them all- a theory which is supported by the barbarous names of the deities involved. but even these are myths of death and resurrec-tion, the god being in this case called kasmillos. 412. it seems probable that when virgil, in the sixth book of the aeneid, depicted the descent of aeneas into hell, he intended to give a repre-sentation of what happened in some of these mysteries. 413. the mithraic mysteries 414. zarathustra and mithraism 415. the myst

teries amalgamated with the craft builders in the towns, and together formed the society afterwards known throughout germany as the steinmetzen(*concise history of freemasonry, r. f. gould, p. 17) 532. we know from the torgau ordinances of 1462 that the stonemasons venerated the four crowned martyrs as their patron saints, and the strasburg constitutions of 1459 contain a devout invocation of the names of the father, son, and holy ghost; of our gracious mother mary; and of her blessed servants, the holy four crowned martyrs of everlasting memory(*gould, concise history, p. 19) from the brother-book of 1563 we learn that they had a greeting and a grip which might not be described in writing(*gould, hist. of freem, vol. i, p. 128) and a curious piece of testimony came to light at the beginni

tivity of these organizations; but a very earnest mason, mrs. isabel cooper-oakley, has devoted years of patient and laborious original research in many parts of europe to the study of this subject, and has published the results of her toil in traces of a hidden tradition in masonry and mediaeval mysticism. from that book i extract the following list of mystical societies, interspersed with a few names of individual mystics: 653. in the third century we find manes, the widow s son, the link for all of those who believe in the great work done by the sons of the widow and the magian brotherhood. 654. in the fourth century the central figure for all occult students is the great iamblichus, the forerunner of the rosicrucians. 655. from the third to the ninth century the following organizations

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

estant woodcuts portraying catholics as satanic and vice versa. more recently, in both world wars propaganda posters were produced that showed the enemy as evil or as somehow allied with the devil. political cartoonists have also relied upon infernal associations to attack opponents. then there are ads and products that rely upon hell s association with heat to promote their products, such as the names of and ads for hot sauces. the product name red devil was taken from the company s line of canned, deviled meats (deviled meat and deviled eggs are so-called because of the hot spices that are sometimes included. this association can also be inverted. in a 1997 radio commercial for cool iced tea, for instance, comedian penn jillette begins by saying, i m in hell, seated next to some former i

njure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient

ivities. no one else has verified the book s extraordinary claims, but the book helped direct the alberta investigations in the direction of possible satanist involvement. meanwhile, in montana, a wave of alleged cattle mutilations in the mid- to late 1970s sparked statewide speculation about cultists. on a wooded mountainside near butte, in august 1976, authorities found a cult ritual site, with names of pagan deities isis, ariel, and others painted on rocks but, their suspicions notwithstanding, they failed to prove any link with animal deaths elsewhere. in blain county, idaho, a u.s. forest service employee watching forest service land to be sure that cattle did not graze there illegally observed two figures in black robes with hoods over their heads. they had their backs to the witness

as foiled. the devil s partner an elderly satan worshiper passes away, but then comes back as a young man in this 1958 film. not one to give up old habits easily, he picks up where he left off, casting spells and conducting dark rituals. the devil s rain a cult of satan worshipers wander the desert of the old western looking for the portal to the underworld and a sacred satanic book that contains names of the disciples of satan. john travolta is one of the ghouls that stalks william shatner s quest to return the sacred book to the group. anton lavey, founder of the church of satan, was a technical advisor for this 1975 film. the devil s son-in-law a 1997 comedy about an aspiring nightclub performer who makes a deal with the devil to marry his daughter after he becomes a star. given a magic

s in which the soul spends a set period of time rather than an eternity. this does depiction of krishna dancing on the head of his defeated enemy, kalya (fortean picture library) hinduism 117 not mean that south asians conceived of their hells as being any less grotesque. instead, by the time of the puranas, hindus had posited baroque hell realms rivaling dante s inferno. this is reflected in the names of some of these realms: forest of sword-blades, diarrhea, burning vat, thorny, saw-toothed, dog-eating, red hot iron balls, worm-eating, and blood- and pus-eating. and the descriptions provided in the puranas are as vivid as the names of the hell worlds; for example, those haughty people who treat their mothers, fathers and teachers with contempt go to hell where they lie with their faces d

LIBER 777

s in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla 6* trapt tiphareth beauty tudw hwla hwhy 7 jxn netz

31 bis c a spirit, hearing. lix. archangels of the quarters. lx. the rulers of the elements lxi. angels of the elements. lxii. kings of the elemental spirits. 11 lapr raphael layra ariel sj chassan paralda 23 layrbg gabriel sycrt tharsis dhylt taliahad niksa 31 lakym michael [rc seraph lara aral djin 32 bis layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon

sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iv 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \ylmcj ch

eters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table of correspondences 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apophis aharph 17 taautus thesogar cyclops verasua titan tepistosoa 18 apoltun sothis hecate syth mercophta thuismis 19 typhon aphruimis perseus sitlacer ne

ables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also na

LIBER CHANOKH

tained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce. s a a i2 8 1 e m e8 b t z k a s e30 h e i d e n e d e i m o 30 a i26 m e g c b e i l a o i2 8 1 u n i h r l a a 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana the symbolic representation of the

nd top corner water of air, the left-hand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. liber lxxxiv 5 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 .elders. as stated in the apocal

ad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.8 they are tdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the .black-cross. to their own names. the symbolic representation of the universe 6 the four great watch-towers and the black cross within general view9 plate iii r z i l a f a y t l p a e t a o a d v p t d n i m a r d z a i d p a l a m a a l c o o r o m e b b c z o n s a r o y a u b x t o g c o n z i n l g m t o i t t x o p a c o c a n

the great watch-tower of the south, attributed to fire. plate vii. liber lxxxiv 11 the black cross, or table of union. attributed to spirit. plate viii. the symbolic representation of the universe 12 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels. ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, using the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the

of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah

LIBER LVII

yx. for example.s sake, i will give the method called tbla, albath, thus: 11 10 9 8 7 6 5 4 3 2 1 k y f j z w h d g b a m n s o p x q r c t l each method takes its name from the first two pairs comprising it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter. thus, by albath, from jwr, ruach, is formed oxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sboa, obpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the .rational table of tziruph. another set of twenty-two combinations.6 there are also three .tables of the commutations. known respectively as the right, the averse, and the irreg

nsted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, t

cy, and the second trinity of the sephiroth is complete. this sephira, or .path. or .numeration..for by these latter appellations the emanations are sometimes called.together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant

ly stumbled upon the qabalistic proof of pantheism or monism. what really happens is that the adept sits down and performs many useless tricks with the figures, without result. suddenly the lux dawns, and the problem is solved. the rationalist explains this by inspiration, the superstitious man by mathematics. i give an example of the way in which one works. let us take iao, one of the .barbarous names of evocation. of which those who have wished to conceal their own glory by adopting the authority of zarathustra have said that in the holy ceremonies it has an ineffable power. but what kind of power? by the qabalah we can find out the force of the name iao. we can spell it in hebrew way or oay. the qabalah will even tell us which is the true way. let us however suppose that it is spelt way

and say. l. v. x. then the sign of osiris risen, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and o

LIBER LXVII THE SWORD OF SONG

hat of uncle) has procured him this rather disagreeable immortality. he was, let us hope, no relation to george archibald bishop, the remarkable preface to whose dreadfully conventionally psychopathic works is this. preface* in the fevered days and nights under the empire that perished in the struggle of 1870* to a collection of mss illustrating the .psychopathia sexualis. of von kraft-ebing. the names of the parties have been changed. that whirling tumult of pleasure, scheming, success, and despair, the minds of men had a trying ordeal to pass through. in zola.s .la cur e. we see how such ordinary and natural characters as those of saccard, maxime, and the incestuous heroine, were twisted and distorted from their normal sanity, and sent whirling into the jaws of a hell far more affrayant

spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer.s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley..a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra..a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control over one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to control a large area; but there is an attribution of perfume

enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum. this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15. see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16.right conduct, and in particular, chastity in the hig

LIBER LXXVIII

ntually manifested as the book of thoth, published in 1944 as equinox iii (5; this was an original work on the tarot which largely supercedes the present treatment; while it bore no number on publication it is sometimes cited as liber lxxviii. the present e-text is based on a key-entry made from the equinox printing by w. e. heidrick for o.t.o. this transcript corrected a few errors in the hebrew names of the angels from the equinox printing (the compositor consistently gave kaph for nun) and planetary symbols for small cards; a few more were corrected by the present editor. the ankh design has been re-drawn and coloured. it has not, however, been completely conformed to the description in the text: adding the names of the trumps to the circle would make an unreadable mess of it; and the t

LIBER MMCMXI NOTE ON GENESIS

so as to render the meaning more harmoniously. we will now proceed to the first word of the text as thus decapitated, taking b.rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: b ben, the son. jwr ruach, the spirit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of t

LIBER O

pairs of opposites. falls within the scope of .liber yod. and that one of .the methods of sabhapaty swami. forms the basis for section sss (stands for .sri sabhapaty swami) of .liber hhh (341) in equinox i (5) and appendix vii of magick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some r

LIBER SAMEKH

not in the crowley copy are so closely worded to passages in samekh that they may in fact have been summarized by yorke from samekh, rather than copied from any crowley ms. notes. in the gpramonstrance of a a h in equinox iii (1, we find listed among the forthcoming official publications: liber ccclxv. the preliminary invocation of the goetia socalled, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. 365 might have been chosen as the number of abrasax. the same description appeared in the list of gofficial publications of a a h in appendix i of magick in theory and practice, but the number was given there

LIBER XLI THIEN TAO

ontroversy can be decided (9) true. would your sublimity condescend to defile himself by entering this muck-sweeper fs miserable hovel (10) expect leprous dragon with beri beri at your high mightiness fs magnificent heavenly palace to-morrow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe manifesting of simplicity. h) gwhat, h said juju, go great tao, do you recommend as a remedy for the ills of my unhappy country? h the s

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

er forman/art resource) analogy to the hall fs disappearance at the end of the text is thor fs visit to utgarda-loki, not any myth of odin. gylfi takes the odin-role in this contest of wisdom, as the traveler under an assumed name, and indeed this assumed name, gangleri, is one of odin fs in grimnismal, stanza 46 and elsewhere. this is somewhat ironic, since har, jafnhar, and even thridi are also names of odin, the latter two also in grimnismal. but as we shall see, har, jafnhar, and thridi probably also, in snorri fs view, were no more odin than gylfi was. these three sections, in the opposite order from the one in which i just presented them (i.e, gylfaginning, skaldskaparmal, hattatal) and probably in the opposite order from the one in which snorri wrote them, make up, with a prologue

than two millennia after proto-indo-european was spoken. and although it is instructive that odin fs name originally may have meant gleader of the possessed, h we cannot assume that viking age or later scandinavians were aware of that fact, and even if we knew they were aware of it, we would still use that fact only as one detail in building up a complete interpretation of odin. most of the place-names of scandinavia are very old, and over time they have changed enough that only etymology can recover the original meaning. thus, for example, copenhagen (danish kobenhavn) originally meant gmerchants f harbor. h not a few place-names originally contained the names of gods, and the distribution in time and space of these names can tell us much. nearly all of these theophoric (referring to a de

ny study of the cult and ritual that norse mythology might have accompanied a tricky matter indeed. nevertheless, we do have some information. discussions of the ritual practices associated with norse mythology usually begin with descriptions by roman writers of the germanic peoples, and this is justifiable because the gods we know from our mythological texts also left traces in such forms as the names of the days of the week (see the entry interpretatio germanica in chapter 3. the foremost witness is the germania of tacitus, from the last years of the first century c.e. tacitus describes several ritual acts carried out by various germanic tribes, of which the most famous is surely the worship of the goddess nerthus described in chapter 40 of his germania. nerthus, mother earth, covered by

o to some extent in 34 norse mythology the influence of other models. certainly medieval scandinavians believed that their pagan forebears had worshipped idols, for they routinely put idols in their historical writings. in the sagas of icelanders, the expression gthe gods h almost always refers to idols, and when icelanders translated the lives of the christian saints, they sometimes attached the names of their own pagan gods to the idols worshipped by the pagans whom the early saints encountered. the word used for pagan cult activity is blot. the etymology is disputed, and that is a pity, for if we could recover the original meaning of the word we would at least know something of the origin and perhaps nature of the activity among the germanic or pre-germanic peoples. the two credible sug

all about, and one might well have a picture of a wealthy man fs feast in medieval norway or iceland. the importance of scandinavian mythology although worship of the scandinavian gods ended a thousand years ago, and the myths are now exotic and foreign to most people in the english-speaking world, we make implicit reference to the gods and myths almost every day of our lives. that is because the names of the weekdays tuesday, wednesday, thursday, and friday all contain the names of old scandinavian gods (ty lr, odin, thor, and frigg; the old english forms were tiw, wodan, thunor, and friija, and the choice of the gods for each of these days was based on myths about them (i treat the subject at greater length in the entry on interpretatio germanica in chapter 3) furthermore, when we read a

LUCIFERIAN SORCERY

re many rituals, as it causes an intense concentration of force. the original ritual was written in greek, and in the text the title akephelos which means headless is found. the ritual is to some extent considered setian-typhon in the act of invocation, as the similar ritual was an invocation to typhon- seth. the ritual itself included the use of the head of an ass, blood and the vibration of the names of power. the history of this important ritual is found within the headless one article by jake stratton-kent and is highly suggested to anyone interested in magick and witchcraft. use the headless one ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation to th

LUCIFERIAN SORCERY AND SET TYPHON

ture in that his spirit was against the natural laws and went forth upon its own course. in the luciferian path, the common element of practice is to forge with your own identification of mythology, your own path against others. that is, by antinomian practice from a spiritual foundation, the adept becomes like set or ahriman, not in any western evil definition, rather in the spiritual sense. the names of the adversary in ancient egypt (as set and apophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who ven

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

r. the following example helps to clarify this concept, using the rhesus (rh) gene, a gene important in blood transfusions in humans. the rh blood group was first detected in rhesus monkeys, hence its name. evidently, rhesus monkeys and humans share this blood group and the genes that determine it, which, by the way, is a first hint of an evolutionary mechanism at work. note that we italicize the names of genes, a standard practice in genetics. the rh gene comes in two variants, rh positive (rh) and rh negative (rh. let us assume that mendel was right and that each individual possesses two copies of each gene. in this example, we assume that both parents each harbor one copy of the rh variant and one copy of the rh variant. thus, they both are rh /rh. mendel also hypothesized that when rep

MACNULTY W KIRK KABBALAH AND FREEMASONRY

of the divine presence. reuchlin describes such an ascent in de arte kabbalistica;51 another can be found in the hermetica.52 some of these ascents are deeply christian in their character. in de occulta philosophia agrippa. rises through the three worlds, the elemental world, the celestial world, the supercelestial world. where he is in contact with angels, where the trinity is proved. the hebrew names of god are listed, though the name of jesus is now the most powerful of all names."53 viewed with these writings in the background, masonic symbolism certainly seems to reflect these ideas. the first degree on the tree of life the first degree tracing board gives an overview of western metaphysics and of the objectives of masonry. the idiom in which masonry's teaching is communicated in the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

secret societies, binding their initiates to inviolable secrecy, and avenging with death the betrayal of their sacred trusts. although these schools were the true inspiration of the various doctrines promulgated by the ancient philosophers, the fountainhead of those doctrines was never revealed to the profane. furthermore, in the lapse of time the teachings became so inextricably linked with the names of their disseminators that the actual but recondite source--the mysteries--came to be wholly ignored. symbolism is the language of the mysteries; in fact it is the language not only of mysticism and philosophy but of all nature, for every law and power active in universal procedure is manifested to the limited sense perceptions of man through the medium of symbol. every form existing in the

n, god of wisdom, whose cult he had promulgated. odinism then supplanted the worship of thor, the thunderer, the supreme deity of the ancient scandinavian pantheon. the mound where, according to legend, king odin was buried is still to be seen near the site of his great temple at upsala. the twelve drottars who presided over the odinic mysteries evidently personified the twelve holy and ineffable names of odin. the rituals of the odinic mysteries were very similar to those of the greeks, persians, and brahmins, after which they were patterned. the drottars, who symbolized the signs of the zodiac, were the custodians of the arts and sciences, which they revealed to those who passed successfully the ordeals of initiation. like many other pagan cults, the odinic mysteries, as an institution

ngs. it is worthy of note that the last poem of america's beloved poet, henry wadsworth longfellow, was a lyric ode to hermes (see chambers' encyclop dia) the mutilated hermetic fragments on the subject of the hermetic books, james campbell brown, in his history of chemistry, has written "leaving the chaldean and earliest egyptian periods, of which we have remains but no record, and from which no names of either chemists or philosophers have come down to us, we now approach the historic period, when books were written, not at first upon parchment or paper, but upon papyrus. a series of early egyptian books is attributed to hermes trismegistus, who may have been a real savant, or may be a personification of a long succession of writers* he is identified by some with the greek god hermes, an

allegory is revealed. after osiris, here symbolized as the sun, had become king of egypt and had given to his people the full advantage of his intellectual light, he continued his path through the heavens, visiting the peoples of other nations and converting all with whom he came in contact. plutarch further asserts that the greeks recognized in osiris the same person whom they revered under the names of dionysos and bacchus. while he was away from his country, his brother, typhon, the evil one, like the loki of scandinavia, plotted against the sun god to destroy him. gathering seventy-two persons as fellow conspirators, he attained his nefarious end in a most subtle manner. he had a wonderful ornamented box made just the size of the body of osiris. this he brought into a banquet hall whe

thirty degrees, and as the sun loses about one degree every seventy two years, it regresses through one entire constellation (or sign) in approximately 2,160 years, and through the entire zodiac in about [paragraph continues] click to enlarge chart showing the relationship between the human body and the exterior universe. from kircher's oedipus gyptiacus. the ornamental border contains groups of names of animal, mineral, and vegetable substances, their relationship to corresponding parts of the human body is shown by the dotted lines. the words in capital letters on the dotted lines indicate to what corporeal member, organ, or disease, the herb or other substance is related. the favorable positions in relation to the time of year are shown by the signs of the zodiac, each house of which i

MASTERING WITCHCRAFT

ight" and all greatly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the return to the elder gods. the researches of freud, but especially jung, had provided part of a link with the past via the image-magic of trithemius and bruno. the rest of the link was supplied

s to have an inherent power in it, that triggers the emotions strongly, is pressed into use for the purposes of magic. snippets of folklore, religion, myth, and herbal lore, all are blended together with notorious in difference to mixing of styles and cultures. all that matters is the item's effect on you and your deep mind. while on the subject of religious components "words of power" cabalistic names of god and the like, here is a tip for the wise witch: better results will always be obtained if you happen to subscribe to the religion from which your words of power derive, in the case of the cabala, judaism, or maybe unorthodox christianity. however, always remember, it is only the awe, the shiver of emotional excitement, aroused by the name or quotation, which is its chief magical value

itics have called this the nom du diable. it is nothing of the sort; at least, not in the sense they mean it. it is, in fact, an important part of your newly burgeoning witch personality, and henceforth you will be known chiefly by it to your fellow practitioners. many witches or warlocks choose to take a name which is intimately connected with magic and the supernatural, the favourites being the names of other, legendary practitioners of the black arts. for instance, if you are male, you may choose the name of a legendary sorcerer such as zyto, balaam, elymas, or cyprian; or, alternatively, maybe merlin, althotas, vergilius, or vandermast. a witch might well choose morgana, armida, vivienne, or melusina; brisen, nimue, hellawes, or fredegonda, nocticula, bensozia, sidonia, or even urganda

d. ponder them in reverie if you can and let your deep mind send up some hints if possible. this really is the best way, as in the final analysis the deep mind is what we are really concerned with here. the witch name is basically designed to be an indication of the true nature of you as you really are deep down! there exists a coven of witches in england today whose female members only use witch names of a floral derivation, rosemary, japonica, aubretia, flora, and so on! some witches like to take worthy mottoes in latin like sapiens dominabitur astris or omnia vincam, maybe a bit ecclesiastical in tone, but quite legitimate, though to my mind again less effective than the considerably more evocative names of legend. just choose one that satisfies you. it may take a bit of time; but it is

nding on the size of your crystal. make a slight rounded hollow in the centre to contain the show stone and prevent it from rolling off. it should be stained or painted black with an exorcised paint in which finely powdered wormwood herb is mixed. all the time you work on it, you should continue the use of the mantram that you evolved for the triangle. many witches surround this pedestal with the names of the four cabalistic archangels: michael, gabriel, raphael, uriel, or their symbolic representatives, the zodiacal signs of leo, scorpio, aquarius, and taurus. again, however, this is not strictly necessary, merely a matter of personal preference. finally, wash the show stone itself in an infusion of wormwood, place it on its stand when dry, and cense and seal them both. should you, howeve

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

. 11 4 ven. sat. sun. sat. sun. moon. mars. 12 5 mer. jup. ven. jup. ven. sat. sun. 1 6 moon. mars. mer. mars. mer. jup. ven. 2 7 sat. sun. moon. sun. moon. mars. mer. 3 8 jup. ven. sat. ven. sat. sun. moon. 4 9 mars. mer. jup. mer. jup. ven. sat. 5 10 sun. moon. mars. moon. mars. mer. jup. 6 11 ven. sat. sun. sat. sun. moon. mars. 7 12 mer. jup. ven. book one page 9 table 2: table of the magical names of the hours, and of the angels who rule them, commencing at the first hour after midnight of each day, and ending at the ensuing midnight. hours. sunday. monday. tuesda. wednes. thursd. friday. saturd. 1. yayn raphael sachiel anael cassiel michael gabriel zamael 2. yanor gabriel zamael raphael sachiel anael cassiel michael 3. nasnia cassiel michael gabriel zamael raphael sachiel anael 4. sa

breadth between the first and the second circumferential line, thou shalt trace towards the four quarters of the earth, the sacred and venerable symbols of the holy letter tau. and between the first and the second circle which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles, and between these thou shalt write four terrible and tremendous names of god, viz: between the east and the south the supreme name ihvh, tetragrammaton; between the south and the west the essential tetragrammatic name ahih, eheieh; between the west and the north the name of power alivn, elion; and between the north and the east the great name alh, eloah; which names are of supreme importance in the list of the sephiroth, and their sovereign equivalents. furthe

quarters of the earth; and the space the key of solomon page 18 between the lines of the outer and inner square shall be half-a-foot. the extreme angles of the outer square shall be made the centres of four circles, the measure or diameter of which shall be one foot. all these are to be drawn with the knife or consecrated instrument of art. and within these four circles thou must write these four names of god the most holy one, in this order: at the east, al, el; at the west, ih, yah; at the south, agla, agla; and at the north adni, adonai. between the two squares the name tetragrammaton is to be written in the same way as is shown in the plate (see figure 2) while constructing the circle, the master should recite the following psalms: psalm ii; psalm liv; psalm cxiii; psalm lxvii; psalm x

e eternal ages! amen. after this, let the master say upon his knees, as follows: book one page 19 prayer. o lord god, all powerful and all merciful, thou who desirest not the death of a sinner, but rather that he may turn from his wickedness and live; give and grant unto us thy grace, by blessing and consecrating this earth and this circle, which is here marked out with the most powerful and holy names of god. and thee, i conjure, o earth, by the most holy name of asher ehieh entering within this circle, composed and made with mine hand. and may god, even adonai, bless this place with all the virtues of heaven, so that no obscene or unclean spirit may have the power to enter into this circle, or to annoy any person who is therein; though the lord god adonai, who liveth eternally unto the a

entacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the names of the creator, which can bring terror and fear unto you. obey me then, by the power of these holy names, and by these mysterious symbols of the secret of secrets. the which being said and done, thou shalt see them draw near and approach from all parts. but if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the suffum

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

conjure the person into whose hands this key of secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts. and i most humbly entreat the possessor of this, by the ineffable name of god in four letters, yod, he, vau, he, and by the name adonai, and by all the other most high and holy names of god, that he values this work as dearly as his own soul, and that he makes no foolish or ignorant man a partaker therein. book two page 83 chapter i at what hour after the preparation of all things necessary, we should bring the exercise of the art to perfection the days and hours have already been treated of, in general, in the first book. it is now necessary to notice in particular at w

nife or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct. this being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus: first let him have a trumpet made of new wood, on the one side of which shall be written in hebrew with the pen and ink of the art these names of god, elohim gibor, elohim tzabaoth (see figure 59; and on the other side these characters (see figure 60. having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the universe, first towards the east, then towards the south, then towards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever

these characters (see figure 60. having entered into the circle to perform the experiment, he should sound his trumpet towards the four quarters of the universe, first towards the east, then towards the south, then towards the west, and lastly towards the north. then let him say: hear ye, and be ye ready, in whatever part of the universe ye may be, to obey the voice of god the mighty one, and the names of the creator. we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff

cribe another circle at a foot distance with the aforesaid instrument, yet ever leaving therein an open space for entrance and egress corresponding to the open space already left in the other. beyond this again make another circle at another foot distance, and beyond these two circles, which are beyond the circle of art yet upon the same centre, thou shalt describe pentagrams with the symbols and names of the creator therein so that they may surround the circle already described. without these circles shalt thou circumscribe a square, and beyond that another square, so that the angles 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

herefore, 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 emperor of (the spirits) say unto you: from the time of the great addus until now, t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ted to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey. editor s note. the hebrew letters within the square are the four great names of god which are written with four letters: yhvh, yod, he, vau, he; adni, adonai; iiai, yiai (this name has the same numerical value in hebrew as the name el; and ahih, eheieh. the hebrew versicle which surrounds it is from psalm lxxii 9 "the ethiopians shall kneel before him, his enemies shall lick the dust" figure 12. the second pentacle of saturn. this pentacle is of great value against a

alue of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacle of saturn. this pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. and when it is made in full perfection, it serveth also for those spirits which bring news, when thou invokest them from the side of the south. editor s note

of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from myst

ebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew characters, and the remainder in the letters which are known as "the passing of the river" these nine orders are: 1, chaiath ha-qadesch, holy living creatures; 2, auphanim, wheels; 3, aralim, thrones; 4, chaschmalim, brilliant ones; 5, seraphim, fiery ones; 6, melakim, kings; 7, elohim, gods; 8, beni elohim, sons of the el

of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of good, together with great tranquillity of mind; also to discover treasures and chase away the spirits who preside over them. it should be written upon virgin parchment, with the pen of the sw

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

r madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to 6 apart from its value in obtaining one-pointedness. control a

last orders of spirits are good, and called theurgia, and are to be sought after by divine seeking. these most sacred mysteries were revealed unto solomon. now in this book lemegeton is contained the whole art of king solomon. and although there be many other books that are said to be his, yet none is to be compared hereunto, for this containeth them all. though there be titles with several other names of the book, as the book helisol, which is the very same with this last book of lemegeton called ars nova or ars notaria, etc. these books were first found in the chaldee and hebrew tongues at jerusalem by a jewish rabbi; and by him put into the greek language and thence into the latin, as it is said. shemhamphorash (1) bael- the first principal spirit is a king ruling in the east, called ba

either of copper and silver, or of silver and mercury; as otherwise the metal of one planet, mars, is excluded from the list; the metals attributed to the seven planets being: to saturn, lead; to jupiter, tin; to mars, iron; to the sun, gold; to venus, copper; to mercury, mercury and mixtures of metals, and to luna, silver. in a manuscript codex by dr. rudd, which is in the british museum, hebrew names of these 72 spirits are given; but it appears to me that many are manifestly incorrect in orthography. the codex in question, though beautifully written, also contains many other errors, particularly in the sigils. such as they are, these names in the hebrew of dr. rudd are here shown (see figures 81 to 152 inclusive) the magical circle. this is the form of the magical circle of king solomon

ongly command thee, by him who spake and it was done, and unto whom all creatures be obedient. also i, being made after the image of god, endued with power from god and created according unto his will, do exorcise thee by that most mighty and powerful name of god, el, strong and wonderful; o thou spirit n. and i command thee and him who spake the word and his fiat was accomplished, and by all the names of god. also by the names adonai, el, elohim, elohi, ehyeh, asher ehyeh, zabaoth, elion, iah, tetragrammaton, shaddai, lord god most high, i do exorcise thee and do powerfully command thee, o thou spirit n, that thou dost forthwith appear unto me here before this circle in a fair human shape, without any deformity or tortuosity. and by this ineffable name, tetragrammaton iehovah, do i comman

in the name emmanuel, which the three children, shadrach, meshach and abed-nego, sang in the midst of the fiery furnace, and were delivered; and by the name hagios; and by the seal31 of adoni; and by ischyros, athanatos, paracletos; and by o theos, ictros, athanatos; and by these three secret names, agla, on, tetragrammaton, do i adjure and constrain thee. and by these names, and by all the other names of the living and true god, the lord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire roun

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

e illustrations have been optimized for printing on a 300-dpi or higher laser or inkjet printer. depending on your monitor and driver software, they may not appear on your screen with their best quality. typeset in adobe caslon. theurgia goetia lemegeton: clavicula salomonis 2 here beginneth the second book called the art theurgia goetia of solomon the king in this following treatise you have the names of the chief spirits with several of the ministring spirits that are under them, with their seals or charactors which are to be worn as a lamen on your breast, for without that the spirit that has appeared will not obey to do your will. the office of these spirits is all one, for what one can do the others can do the same, they can show& discover all things that are hidden, and done in the w

, meras, for they have 100 apiece to attend them, but tediol, moriol& tugaros, they have none at all. they appear all in a very beautiful form& very courteously in the night as well as the day, and they are as followeth with their seals. orpeniel seal chamijels seal budiel seal elearys seal citgaras seal pariels seal cariels seal neriels seal daniels seal omiels seal theurgia goetia 11 camuel the names of camuels servants belonging to the night& their seals follow: asniels seal calyms seal dobiels seal nodars seal phaniels seal moras seal) seal todiel seal moriel(s) seal tuaros seal the conjuration "i conjure thee o thou mighty& potent prince &c" lemegeton: clavicula salomonis 12 asteliel the 4th spirit in order is asteliel, he governeth as king under carnesiel in the south& by east, be ha

night to attend him to do his will, the which are all very good& willing to obey the exorcist, whereof we shall make mention but of 8 that belong to the day& as many for the night, with their seals for they are sufficient for practise. note: every one of these dukes hath 20 servants apeace to attend them when they are called, excepting the last 4 that belong to the night, for they have none. the names of the 8 dukes with their seals that belong to the day under barmiel. sochas seal cleansi seal barbil seal tigara seal kiriel seal carpid seal acleror seal mansi seal theurgia goetia 15 barmiel the 8 dukes which belong to the night& their seals under barmiel: berbis seal acereba seal gabir seal marques seal morcaza seal ashib seal carnet seal baabal seal those of the day must be called in th

ts whereof we shall make mention of the 10 that belong to the day; and 10 of those that belong to ye night& those of the day are very good and not disobedient; as those of the night are, for they are stuborn, and will not appear willingly &c. also those dukes of the day hath 720 servants among them to do their will& those 10 of the night hath 790 servants to attend on them as occasion serves: the names of these 20 is as followeth; with their seals& numbers of servants &c. the 10 that are under symiel belonging to ye day: asmiel; his seal 60 chrubas; his seal 100 vafros; his seal 40 malgron; his seal 20 romiel; his seal 80 larael; his seal 60 achot; his seal 60 boniel; his seal 90 dagiel; his seal 100 musor; his seal 110 lemegeton: clavicula salomonis 34 symiel, his seal the 10 following be

in the dominion of the east, i conjure thee n, that thou appear forthwith^ alone or with thy servants, in this first [or second] hour of the day, here before me in this crystal stone [or before this circle] in a fair& comely shape to do my will in all things that i shall desire or request of you* i conjure& powerfully command you n by him that said the word& it was done& by all the holy& powerful names of god who is the only creator of heaven and earth and hell& what is contained in them, adonay, el, elohim, elohe, elion, lemegeton: clavicula salomonis 50 escerchi, zebaoth, jah, tetragram-maton sadai, the only lord god of hosts, that you forthwith appear unto me here in this crystal stone [or here before this circle] in a fair& comely human shape without hurt to me or any other creature th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

which is made for an example. then lay it on the table& say the conjuration. the 9th. hour of the day is called carron& the angel ruling it is called uvadriel, who hath many dukes both of the greater& lesser order, besides many other servants which are more inferior, whereof 10 of the greater& 100 of the lesser dukes hath 192980 servants in order to obey& serve them, whereof we shall mention the names of 5 of greater dukes& 10 of the lesser dukes, who hath 650 chief servants to attend on them in this hour, being sufficient for practise. their names are these (viz) astromiel, charnis, pamorij, damiel, madriel, chromos, menos, brasiel, nesarin, zoijmiel, trubas, zarmiel, lameson, zasnoz, janediel& when you have a desire to make an experiment in this hour, make a seal as aforesaid, the form

angel o-napa-ta-man halle-le-la-jah, amen. but before you call any of the dukes, you are to invocate the chief governing angel that governs the hour of the day or night, as followeth "o thou mighty& potent angel samael, who by the decree of the most high king of glory, ruler& governor of this first hour of the day, i, the servant of the highest, do desire& intreat you in& by these 3 great& potent names of god: agla on tetragrammaton& by the power& virtue thereof, to assist& help me in my affaires& by your power& authority to send& cause to come& appear unto me, all or any of those angels that i shall call by name that are residing under your government, to instruct, help aid and assist in all such matters or things according to their office as i shall desire or request of him or them& that

hovah. so on as before, at this mark* in the conjuration of samael (as aforesaid, and when the spirit is come, bid him welcome, then ask your desire& when you have done, dismiss him according to the order of dismissing. the end of the first part of the book pauline ars paulina 15 the second part of this book of solomon of the art of pauline, is as followeth: this second part contains the mystical names of the angels of the signs in general& also the angels of every degree of the signs in general, which is called the angels of men, because that in some one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mor

e lemegeton: clavicula salomonis 22 afterword by the editor the text and diagrams of this book were taken directly from a copy of sloane manuscript 2731. the handwriting in this section was small and cramped, even in comparison with the rest of the manuscript. it is very difficult to distinguish between the copyist s "o "e, and "a; thus there is some variation from other published editions in the names of various angels. they are as accurate as i can make them, given the state of the original materials. punctuation marks and capitalization are virtually non-existent in the manuscript, particularly in the parts describing the individual angels and their subordinates. the punctuation in this edition represents my own best guess as to how the run-on strings of words are divided into sentences

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

eat host& by that great& almighty power of him that walked on the sea as on dry land& by that almighty power that raised the dead lazarus out of his grave& by that almighty power of the blessed& holy& glorious trinity that did cast the devil& all disobedient angels out of heaven into hell that thou thief return immediately& restore the goods again which thou hast stolen away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft s

MEANING OF MASONRY

ended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere. they are all subordinate to what alone is of vital moment and what so many brethren are hungering for- knowledge of the spiritual purpose and lineage of the order and the present-day value of rites of initiation. in giving these pages to publication care has been taken to observe due reticence

in the outer heavens of nature the sun, moon and stars exist and function, so in the personal heavens of man there operate metaphysical forces inherent in himself and described by the same terms. in the make-up of each of us exists a psychic magnetic field of various forces, determining our individual temperaments and tendencies and influencing our future. to those forces have also been given the names of" sun" moon" and planets, and the science of their interaction and outworking was the ancient science of astronomy, or, as it is now more often called astrology, which is one of the liberal arts and sciences recommended further to the study of every mason and the pursuit of which notes on belongs in particular to the fellow-craft stage. the positions of the officers of the lodge. the seven

uate itself to functioning in the truer realm of ideas which materialize into facts and make facts possible, there is small chance of its profiting from rites like t hose of masonry, which are of wholly negligible value but for the spiritual force and vitalizing energy of their inherent ideas. it may, therefore, be both helpful and a corroboration of what has been said if we scrutinize the hebrew names of a chapter's officers; what they yield upon analysis will demonstrate that those officers impersonate ideas rather than represent persons. 1" zerubabel, prince of the people" the name literally means" a sprouting forth from babel, or from among the people" babel" and "people" are two forms of expressing the same idea and the english word is almost identical with the hebrew one. society as

MICHAEL FORD WITCHMOON

dark nature, being known as a protectress of mothers and children. the sacred bird of lilith was the owl, one may 60 60 seek to invoke, or identify with the goddess lilith through the dream assumption of the owl form. such experiments should prove insightful. liliths name was suspected to have derived from the sumerian babylonian belitilli. one rather interesting connection is that one of the 17 names of lilith is actually kali. kali kali is the black destroyer as well as nurturing mother. often represented as a black demonic goddess, kali stands atop her husband, shiva, holding in her hands blades dripping with blood, and upon her neck a necklace of human skulls. kali is black because all that transpires returns to her, she is the abyss in it's feminine aspect. all time melts into this g

being in voudoo tradition baron carrefour which is associated with choronzon in it's masculine aspect. such symbols as the eye and the hand representing the zos and kia were painted as well. the coffin was consecrated and upon it was placed a skull with both the sigil of black eagle and the symbol of the crossroads or the twins within the voudoo tradition. a circle was inscribed in black with the names of power laylah, lilith, hecate, choronzon and thanatos in red. candles of both colors were placed outside each name inscribed on the outer rim of the circle. a triangle with an eye representing kia was painted in indigo at the center, to hold the spirit which was to be evoked. we had at hand a vial containing aged blood (my own) which is used for the evocation of vampire spirits. the blood

ser) at this time i opened the top of the blood vial and poured most of the contents within the circle, forming as best i could the sigil which represented the vampire spirit. 129 129 invocation of vampiric elementals "of the qlipoth you are bred, to which the cup of dragons blood is filled mother of abominations, whose mighty title is qoph: i evoke thee through this circle, guarded by the sacred names of shaitan by which the caverns of da ath shall be opened move and appear within this circle, so that thou can be within this sacred space no harm shall come to us for our rite is sacred under the sign of carrefour; black witch mother of blood giving life of night bane and the moths of the hidden space, i evoke thy specter to this circle" my evocations led up to a powerful intonation, at whi

capable of mutating into any thing. a large circle should be made of flour and /or salt in which the three shall stand. two smaller circles should be drawn also in flour and/or salt as well, one in which the wizard shall stand and make the evocations and the grand invocation, by which he shall take the energy of the qlipoth, born of choronzon. within the other circle should be a triangle with the names of mi-ch-ael which is derived from ceremonial magick traditions such as the goetia of solomon the king. this is the angel of protection by which the energies shall be bound. outside of the triangle, still within the circle the magickian will inscribe the names of lilith, choronzon and kali. this triangle is to be within the circle however. the point of this is to ensure that the spirit force

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

illennia by almost every cul-ture on the globe and yet, outside the folk traditions themselves, there is no credibletheory to account for why that should be. are there not a myriad other things worthworshipping? why is it that so few scholars have dealt with this anomaly? another interesting anomaly of these cultures is the use of the letter and phonetic sound k.(see also c and ch) almost all the names of the tribes of the north american nativeindians have the k sound or letter, for example: oklahoma, muskogian. choctaw, nakota,dakota, cherokee, mohawk, yaki, comanche, chickasaw, seneca, iroquois. the wordamerica has the strong k sound, as do the words celt, cain, caan, cham, khan, cohen,canaan, conn, carn, clan, kieran, karen, and christ. there are many personal names thatalso have it. as

y and cosmic symbols. the full reason for this has long been concealed. themagic of the middle ages and the necromancy of the dark ages was for the same purposesas the technomancy of the modern age. the practitioners and their lackeys are all of one clanwith the self-same agenda. when we hear of magicians in their circles of protection sur-rounded by planetary sigils and calling out the barbarous names of archangels and familiars,we must realize that this has to do with very physical phenomena. let us look now beyondthe masque to see what lies at the origin of these specific occult sciences and why the profu-sion of occultism among the european aristocratic intelligentsia at this time. the living macroscope86atlantis, alien visitation, and genetic manipulation enochian magic is named after

wnapostolic constitution, which stated that the first bishop of rome was britains prince linus (son ofcaractacus the pendragon, who was appointed by st. paul in ad 58, during peters lifetime (preface)council of carthagewhen the criteria for gospel selection were determined at the council of carthage in ad 397, it wasfirst stipulated that the authorized new testament gospels must be written in the names of the originaltwelve apostles. matthew was, of course, an apostle, as was john, but neither luke nor mark werenamed in the original twelve. thomas, on the other hand, was one of the original apostles and yet thegospel in his name was excluded (preface)he has already affirmed that the contrived authenticity of the church as being handed down by petermeant nothing at all, which is why the chu

of israelite pharaoh aye, the father of aaron (smenkhkare)the pharaoh that took over after the abdication of akhenaton, but who was also eventually banishedwith him (see p. 192)tiyes prestigetiye went on to become more powerful than the first wife of the pharaoh.nefertitiwas the daughter of sitamun, the pharaohs first wife.mary/sit comes as no surprise to discover in the records of akhenaton the names of two princesses calledmery-taten (beloved of aten, one being his daughter and the other his granddaughter. the mery epi-thet was also applied to queen nefertiti herself, the elder half-sister and wife of akhenaton (p. 208)it was also posited that nefertiti may actually be the real sister of moses.avaristhe city of the israelites, zaru, was built over the hyskos city of avaris (see p. 188)b

aye was the last of the amarna kings. he wasalso the father of smenkhkare, pharaoh after akhenaton, who was also known as aaron. tey was calledin the bible jochebed, she was the natural mother of aaron. her husband was called amram.horemhebson-in-law of aye, he was a general and succeeded aye, and put an end to the worship of aten. he for-bade the mention of the name of akhenaton and removed the names of the kings of the eighteenthdynasty from the official king lists. he also destroyed many of the monuments of the era (see p. 190)nineteenth dynastyhoremhebs reign was followed by the nineteenth dynasty and pharaoh ramesis ithe burning bushjehovah (el shaddai) makes himself known to moses. having been away for many years, moses (akhenaton) evidently asked jehovah how he could provehis ident

MICHAEL W FORD THE VAMPIRE GATE

spirits of this sphere are of the blind dragon-force called leviathan or 56 ourabourus. in qlippothic workings, this sphere relates to lilith. the earth malkuth nahemah nahemoth (nhmath: nobrexiel+ heteriel+ molidiel+ a'ainiel+ thauhedriel lilith, the evil woman, who has many forms, changes afterwards to a black skinned and fur covered, monkey-like demon whose eyes are pitch black. these are the names of the twelve princes and tribes of the qlippoth who are the heads of the months of the year. bairiron aries (march 20 april 19th -active fire they are from the dragon spirit, the one of flames, the fourth evil force; samael the black. their colors are black and they appear as a dragon-lion. adimiron taurus (april 20 may 20 -fixed earth whose colors are blood, mixed with water and dull yello

MICHAEL WYNN THE SOUL TRAVELERS

may be extremely psychic, but for either grouping the results are the same, insanity. a possessing spirit may be starved by controlling the thoughts that feed it, in which case the spirit will detach from the individual and go find sustenance elsewhere. in other cases, the spirit must be exorcized. spirits exist in a hierarchy, and consequently those conducting the exorcism usually call upon the names of god, or entities superior to the possessing spirit, to drive away the pest. the spirit may be cast out during the exorcism, or be confined to an object (which is to be discarded--michael wynn's "the soul travelers" 33 do not make the amateur s mistake of associating the inhabitants of the spirit (astral) world with the afterlife of human beings; the entities that reside in the astral plan

thors fail to resist, inundating their books with personal stories. here i believe one is order, but if i play my cards right, you can still keep learning about important topics. how s that sound? at first, my research was completely geared to the illuminati and satanism specifically. i started reading books about satanism and black magic and noticed something many satanists partake in; using the names of multiple religions and mythologies to describe the same character. in the same breath (sentence, satanists would name 5 different gods, from 5 different religions, and declare that they were in fact the same entity. this was a conclusion i came to independently. these black magicians made casual references to the biblical struggle of good and evil, the greek and egyptian gods, the dajjal

atory instinct. they believe in the casting-off of moral labels and replacing them with pragmatism. they spoke of using magic to transform their spirits and become gods. the white magician, on the other hand, spoke to these same beings as a parent speaks to a child; as though his command was a god-given right. this is more than my own figure of speech, often these priests would call upon the many names of god to bring spirits into the ritual, and also use them to control and punish the disobedient--michael wynn's "the soul travelers" 45 ones. after the names of god, these magi would call upon the powers of arch-angels to force the obedience of almost any spirit. the magician would assign an inanimate object to the spirit, and like a voodoo doll, subject that object to injury, thereby subje

have no affect. if said with faith and passion, however, bismillah is claimed to purify the occult properties of their food( and even entire rooms for that matter. there are also types of magic that s holy and ordained. take the exorcisms performed by catholic and islamic priests for instance. like magicians, these priests would separate a seducing spirit from its human host by invoking the many names of god aloud, and even claiming his [god s] authority. and like a magician, these priests can succeed in freeing someone from demonic possession. this is nothing but magic. uttering the names of god aloud does no more than produce a series of sound waves, which would effect the demon no more, or less, than any other pattern of sound waves. the sound waves produced by saying bismillah should

eing an odor of venus, ideally the room should smell of rose. the spirits associated with the 7 planets are invoked and banished with the hexagram; for spirits of the 5 elements, the pentagram is used. satanists tend to draw the pentagrams up-side down, which is symbolic for the material elements being higher than the element of spirit, which often represents god (the light. it isn t uncommon for names of power, such as the names of god, arch-angels, and angels to be uttered while these symbols are drawn. like in the middle pillar ritual in chapter 2, these special names are often vibrated, rather than spoken in a plain manner. although opening rituals can come loaded with needless pageantry, the core of the opening ritual is the invocation. here a distinction must be drawn, because the wo

MICHAEL W FORD NOX UMBRA

g of black eden a vampyric samhain ritual of becoming "as the circle is cast, we who partake of the varcolac cultus of the undead shall become something beyond, who shall embrace the animals of the earth as our sacred companions, whom in the twilight of dreaming shall assume forms which please us, and taste the elixir of the skull- cup of az, dragon goddess of the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of false kings and resides in the cremation grounds, i summon thee "by the mark of cain, given by baphomet, the horned initiator of the circle, i summ

rked with a letter of your alphabet- only a total of 4 being scribed on the circle. rite in the night, at midnight reside in the circle of self and face the north "by the oath against the dawn, by darkness and the daevas who sign hymns of the blackened sun, encircle me! ahriman, arimanius, witch- initiator, daemonic seraph, whose essence is the bornless fire and black earth -i summon thee! in the names of your shades, whom shall walk the earth through us those of the yatus, born in the circle of akhtya by savor, lord of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shal

et no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn always within, the gift of akhtya -i may curse and bless with sight i become the serpent of the dark places of the earth i become the gray shadow of the wolf, of the wolfs brood am i, i become in the light of pride

MORALS AND DOGMA

ore. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row of unconnected dates, or of the names of bugs or butterflies. christianity, it is said, begins from the burning of the false gods by the people themselves. education begins with the burning of our intellectual and moral idols: our prejudices, notions, conceits, our worthless or ignoble purposes. especially it is necessary to shake off the love of worldly gain. with freedom comes the longing for worldly advancement. in that race

called _hiram, is khur-om, the same as _her-ra _her-mes, and _her-acles, the"_heracles tyrius invictus" the personification of light and the son, the mediator, redeemer, and saviour. from the egyptian word _ra_ came the coptic _ouro, and the hebrew _aur, light _har-oeri, is _hor_ or _har, the chief or _master _hor_ is also heat; and _hora, season or hour; and hence in several african dialects, as names of the sun _airo, ayero, eer, uiro, ghurrah, and the like. the royal name rendered _pharaoh, was phra, that is _pai-ra, the sun. the legend of the contest between _hor-ra_ and _set, or _set-nu-bi, the same as _bar_ or _bal, is older than that of the strife between _osiris_ and _typhon; as old, at least, as the nineteenth dynasty. it is called in the book of the dead "the day of the battle be

ch are evidently the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which g

nd the masses need a teaching proportioned to their imperfect reason" moral disorders produce physical ugliness, and in some sort realize those frightful faces which tradition assigns to the demons. the first druids were the true children of the magi, and their initiation came from egypt and chald a, that is to say, from the pure sources of the primitive kabalah. they adored the trinity under the names of _isis_ or _hesus, the supreme harmony; of _belen_ or _bel_ which in assyrian means lord, a name corresponding to that of adona; and of _camul_ or _cama l, a name that in the kabalah personifies the divine justice. below this triangle of light they supposed a divine reflection, also composed of three personified rays: first _teutates_ or _teuth, the same as the _thoth_ of the egyptians, th

. step by step men must advance toward perfection; and each masonic degree is meant to be one of those steps. each is a development of a particular duty; and in the present you are taught charity and benevolence; to be to your brethren an example of virtue; to correct your own faults; and to endeavor to correct those of your brethren. here, as in all the degrees, you meet with the emblems and the names of deity, the true knowledge of whose character and attributes it has ever been a chief object of masonry to perpetuate. to appreciate his infinite greatness and goodness, to rely implicitly on his providence, to revere and venerate him as the supreme architect, creator, and legislator of the universe, is the first of masonic duties. the battery of this degree, and the five circuits which yo

MOTTA MARCELO THE COMMENTARIES OF AL

e ocean in a drop of sea water. further, as the verse itself states in no uncertain manner, the heavenly isis nuit cannot be regarded as an individual monad! nuit above the abyss does not become one: she is none. the ordeal being a crucial one, it is better that aspirants be forewarned. many ships sank against this rock, some of them vessels of great promise. also, babalon being merely one of the names of nuit, what is true of nuit is true of babalon. 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. see the analysis of the word lashtal in liber v, and the following chapters of liber aleph: 119, 121-1

sane, and behaved with the blackest treachery, this theft being but a small portion of his infamies. the incident was necessary to my own initiation. equinox iii, no. 1 is full of small errors which indicate that the movement crowley intended to start with the money obtained from the sale of boleskine would have resulted in the establishment of just a branch of old aeon masonry disguised with the names of the new, and possibly of a religion to boot! of course the lord of the aeon intervened. hrumachis is the dawning sun; he therefore symbolizes any new course of events. the "double-wanded one" is "thmaist of dual form as thmais and thmait, from whom the greeks derived their themis, goddess of justice. the student may refer to the equinox vol. i, no. 2, pages 244-261. thmaist is the hegemon

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ain extent controlled by the all-potent sway of the moira or fates. zeus, as we have seen, often condescends to visit mankind, either as a mortal, or under various disguises, whereas jupiter always remains essentially the supreme god of heaven, and never appears upon earth. the most celebrated temple of jupiter was that on the capitoline hill in the city of rome, where he was worshipped under the names of jupiter-optimus-maximus, capitolinus, and tarpeius. page 38 the romans represented him seated on a throne of ivory, holding in his right hand a sheaf of thunderbolts, and in his left a sceptre, whilst an eagle stands beside his throne. hera (juno. hera, the eldest daughter of cronus and rhea, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divinities

ee bearing golden apples, which had been presented to her by gaa on the occasion of her marriage with zeus. it is said that the hesperides, being unable to withstand the temptation of tasting the golden fruit confided to their care, were deprived of their office, which was henceforth delegated to the terrible dragon ladon, who now became the ever-watchful sentinel of these precious treasures. the names of the hesperides were aegle, arethusa, and hesperia. charites (gratia) graces. all those gentler attributes which beautify and refine human existence were personified by the greeks under the form of three lovely sisters, euphrosyne, aglaia, and thalia, the daughters of zeus and eurynome (or, according to later writers, of dionysus and aphrodite. they are represented as beautiful, slender ma

of those who volunteered [287]their services were former suitors of the fair helen, and were therefore bound by their oath to support the cause of menelaus; others joined from pure love of adventure, but one and all were deeply impressed with the disgrace which would attach to their country should such a crime be page 319 suffered to go unpunished. thus a powerful army was collected in which few names of note were missing. only in the case of two great heroes, odysseus (ulysses) and achilles, did menelaus experience any difficulty. odysseus, famed for his wisdom and great astuteness, was at this time living happily in ithaca with his fair young wife penelope and his little son telemachus, and was loath to leave his happy home for a perilous foreign expedition of uncertain duration. when t

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication device between the living and the dead getting an

problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else. the preliminaries included burning frankincense, and the solemn lighting of two candles. the figure of wax, on which were inscribed the names of assorted demons, was passed back and forth through the fumes, while reciting the conjuration: i conjure and command thee, thou spirits, who have the power to disturb the hearts of women! by him who created thee and by this image, i conjure thee this night into my presence, so i may have the power to compel whomsoever i desire to love me. after this the figure of wax was taken to a place w

our letter name of god yod, he, vau, he and is normally pronounced jehovah or yahweh, and sometimes adonai. please do not try to understand it now, you will not be able to until you have mastered the middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and rewarding experiences in your life. here, too, are the secret names of god that magical adepts have used for centuries to invoke the hidden powers of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae

your body, studded with five gigantic, brilliant white gems three along the center and one at each end. you will now experience the power of the spheres physically. a great calmness will surge through your mind, and your skin will prickle with a vibrant current of raw magic power. it remains only to circulate it and then direct it to change circumstances and situations to your benefit. the sacred names of power the names used in the first part of the ritual are ancient hebrew names of god that have a mystic power of their own. they are a true invocation to the hidden occult power of the cabala, and powerful adepts have used them for centuries. by saying the names, you are attuning yourself with the power of those adepts, and the still greater powers of the cabala. the correct phonetic pron

. say, about me flame the pentagrams. behind me shines the sixrayed star. repeat the cabalistic cross. this completes the ritual, which is still secretly practiced today as an opening ceremony in many occult lodges. after you have practiced this a few times, and found the swing of it, you will find it equally effective if you merely imagine you are making the gestures, while you say the words and names of power aloud. chapter 6 the esoteric arts< can you look far into the future and know what lies ahead? yes! says the esoteric arts. divining the future is something that occultists have done since the beginning of time, and is an essential part of the esoteric arts. in the pages of this powerful chapter, you ll find traditional ways to look ahead in time and get an idea of what is going to

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ive freemasonry first appeared in france. it therefore concerns corporative freemasons who, from the time of the middle ages in france, had inherited a name and professional traditions from the journeyman of hiram. moreover, it was also included in the quarter of those corporations that had probably been freed from the censive district of the abbey and whose old memory has been perpetuated by the names of other streets: rue des mazels (butchers, rue de l'escauderie (tripe butchers, and so forth *the current nomenclature of the old streets of moissac dates from 1824, but the names used then would have been even older ones that had been suppressed at the time of the revolution. see also lagreze-fossat, etudes historiques sur moissac (montauban: forestie printers, 1870. this author believes t

on, king's sworn master carpenter and bourgeois of paris; louise thevenard, his wife (december 4, 1639; francois pinart, master mason (november 21, 1622; jaquette chardon, his wife (1623; pierre pinart, their son, master mason (163; marie autin, his wife; jean, son of jacques barbel called of chastres, sergeant of arms, carpenter of the king for his kingdom (november 24, 1382. we can also add the names of francois mansart, who was notably the architect of jacques de souvre, grand prior of malta (1666; and of jules hardouin mansart (may 11, 1708. finally, how could we note the name of rabelais? the epitaph record of saint paul parish gives us the date of his death: francois rabelais, deceased at the age of 70 years, rue des jardins, on april 9, 1552, was buried in saint paul cemetery."51 ra

one and plaster. the rue de la bucherie dates from the twelfth century and owes its name to the numerous merchants who lived there during the middle ages and sold wood for both heating and building purposes. the wood was floated on the seine to paris, where it was received and collected on the left bank at the spot called the port aux buches. the thirteenth century livre de la taille provides the names of numerous buchiers, carpenters, masons, and joiners who lived in this area.57 the greater portion of this templar quarter on the left bank was a dependency of saint julien le pauvre parish, which later became saint severin parish. it was also placed under the protection of saint john in memory of an old baptistery that once existed near the original church built in the eighth century by sa

ant that we look closely at the other neighborhoods of ancient paris for signs of populations of builders. having researched fifty-eight of the main churches of paris during this same time, here is what we can conclude: to be precise, there were neither evocative street names nor chapels or brotherhoods of masons and carpenters in any other areas of the city. the epitaph records rarely reveal any names of builders. notre dame and its dependencies and saint louis en l'isle, the blancs manteaux, sainte croix de la bretonnerie, sainte opportune, saint the templars and the parisian builders 141 merri, saint jean de latran, saint jacques du haut pas, saint victor, saint laurent, and saint lazare reveal not a single mason or carpenter in their records. only one was found at saint jacques de la b

ools trowels, brollys, squares, plumblines could be found there, as was the case during the time of the mortar makers.65 there were also numerous rooming houses where many of these workers in stone, plaster, and cement lived. being for the most part natives of the provinces of central france who had come to paris to ply their trades, these men were popularly known as ligorgneaux or limousins. the names of several of hotels in the area are quite significant in this regard: no. 7, restaurant du batiment; no. 33, au rendezvous de la haute the templars and the parisian builders 143 vienne; no. 51, au rendezvous des creusois; no. 73, au rendezvous des enfants de limoges; no. 12, au chantier de l'hotel de ville; no. 36, au rendezvous des cimentiers; no. 50, au rendezvous des compagnons; no. 52

NECRONOMICON ALAZIF

nd the stone of great coldness set ye first ye stone of saturn at a space of three paces. this being done proceed thou widdershins placing at like distances apart ye stones of jupiter, mercury, mars, venus, sul and luna marking each with their rightful sign. at ye center of the so completed configuration set ye the alter of ye great old ones and seal it with ye symbol of yog-sothoth and ye mighty names of azathoth, cthulhu, hastur, shub- niggurath and nyarlathotep. and ye stones shall be ye gates through which thou shalt call them forth from outside man's time and space. entreat ye of ye stones by night and when the moon decreasetth in her light, turning thy face to ye direction of their coming, speaking ye words and making ye gestures that bringeth forth ye old ones and causeth them to wa

and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey your demands whereupon thou shalt quench the blade in an afore prepared mixture of brine and cock-gall. burn the incense of zkauba as an offering to the spirits thou hast called forth, then dismiss them to their abodes with these words: in the names of azathoth and yog-sothoth, their servant nyarlathotep and by the power of this sign (make ye the elder sign, i discharge thee; go forth from this place in peace and return ye not until i calleth thee (seal ye portals with the sign of koth. wrap the scimitar in a cloth of black silk and setit aside until thou wouldst make use of it; but mark ye well that no other shall lay his hand upon the

ONYX TABLET OF SET

ot sustain the powers which have been bestowed upon you, you will be free to resign your office with honor and impunity. if, however, you deliberately move to abuse the trust and confidence which have been placed in you, it would be better had you never been born. so also it is written. and now, if you will, proceed: as evidence of the circles in which you make your influence felt, send to us the names of ten members of the church of satan whose decision to join the church was prompted by contact with you personally. if in doubt as to the extent you influenced such a decision, set forth full particulars. confirm in writing the following personal facts: full name, mailing address, residential address, business& residence telephone numbers, citizenship, height, weight, color of hair& eyes, m

PHILIP NEIL MYTHS LEGENDS EXPLAINED

he physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great as re himself. at last the only word she did not know was re s own secret name. to trick re into telling her, isis gathered the spittle that had dripped from his mouth as he sailed across the sky day after day (for he was now old and dribbled) and shaped it into a snake, which she left lying in his path. inevitably, re was bitten and, letting out

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

g must continue to consciously manifest in a positive manner. as aleister crowley pointed out in the article entitled "the initiated interpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human brain (establishment of the functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit" control is the map of empowerment and ascension. once direction is assumed and confirmed, can such begin to take place in association wit

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

what to make. he would simply not know what is wanted of him. even if the person who placed the order has a clear picture in his own mind of what he wants, nonetheless, since no description was given, the object will never be made. it is the description of this thing, i.e. its name, which reveals it to the craftsman, and makes it possible for the object to come into actuality. likewise above, the names of the sefirot etc. are the descriptions which contain and bring the g-dly light into revelation. without the vessels of the names and descriptions, the g-dly lights could not be tangible and would remain completely beyond tangible comprehension and definition (footnote: in general, the ineffable name of g-d has four letters, y-h-v-h (hebrew. each of these letters corresponds to and represen

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

nt of creation] the name elokim is mentioned 32 times. for the 32 pathways of abba are 32 names havayah, while in ima they are 32 names elokim. it is stated in sefer yetzirah that there are 32 gpathways of chochmah. h3 the simplest understanding of these pathways is that they are the ten sefirot and the 22 letters of the hebrew alphabet, i.e, ideas and their means of expression. the two principle names of g-d, havayah and elokim, are associated with chochmah and binah, respectively. this is because the name elokim, whose numerical value (86) is the same as that as the word for gnature h (ha-teva, hei-tet-beit-ayin, signifies g-d as he is manifest in nature, while the name havayah, being a combination of the words for gwas h, gis, h and gwill be, h signifies g-d as he transcends nature (i.e

sion to murder, since the individual is squandering his potential to bring life into the world. idolatry: for he caused the sparks of holiness to cling to the forces of evil. giving power to the forces of evil is serving them, which is idolatry. those souls who left him as seminal emissions returned as the generation of the flood, and made things even worse. 8 it is customary not to pronounce the names of angels that are not also names used for people (e.g, michael, gabriel, etc. 9 genesis 27:8. 10 zohar 1:27b. the arizal on parashat noach (2) 32 g-d sought to wipe out the generation of the flood gfor all flesh had corrupted its way on earth, h meaning that they engaged in all kinds of sexual aberrations. therefore the floodwaters were required, in order to wipe out all those [corrupted] b

them of all they scheme to do? h11 how could g-d say, gshall nothing be denied them? h even though man does possess free choice, would it be so difficult for g-d to prevent them from fulfilling their evil schemes? why, then, does g-d apparently have to do something to ensure that mankind will not be able to do all it wants? what they were after, rather, was the following. they knew the [mystical] names of g-d, and employed them for practical use. they were familiar with all the various angels and their positions in the celestial hierarchy, and were able to [control a specific angel by using a divine name to] adjure the angel that controlled it. this is what is meant by the technique of adjuration via the use of holy names. we know how to use them to adjure a lower angel in the name of the

ah are separate gbrains, h the abstract intellect of ima also possesses latent, innate tendencies toward emotional response. thus, da fat is referred to in the zohar as being present gin the mouth of ima, h3 poised to be expressed as emotions through speech.4 therefore, the five states of chesed [of da fat] are alluded to in his [name] by the letter hei [whose numerical value is 5, and not in the names of isaac and jacob. since isaac and jacob allude to gevurah and tiferet, which do not fulfill this role. we will now explain the name of sarah [abraham fs] wife. she personified the principle of the female, alluded to by the divine name elokim. the name elokim is considered female relative to the name havayah, since it acts as the medium for its message. it is known that the numerical value

rtzufim of nukva, as we know. the female yesod, the womb, is indicated by a final, closed mem, which depicts a closed, empty space that will be filled by the male seed. the numerical value of mem is 40, so the 2 yesod fs of leah and rachel equal together 80, the numerical value of yesod. this indicates that yesod couples with the two yesod fs of rachel and leah. now that we have explained the two names of isaac and jacob, and how both are manifestations of the states of gevurah, we will now explain how these two names combine and thereby contain all the states of gevurah. the summation of all the states of judgment are the 288 sparks that were rectified by the 32 names elokim, which were other states of judgment, as is known. all together, these sum to 320 sparks. as we have seen previousl

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the several qabalistic definitions, these rituals take on added and profound meaning from a purely psychological point of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal pure essence of mind which ultimately it is. 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=

s, traces the horizontal shaft of the cross, equilibriating the light within the sphere of sensation. since it has been argued above that the great work consists in the search for the light, this ritual truly and completely performed leads to the accomplishment of that work and the personal discovery of the light. the pentagrams trace a cleansing and protecting circle of force invoked by the four names of four letters each about the limits of the personal sphere, and the archangels are called, by vibration, to act as great stabilising influences. the study of the different types of divination may seem difficult to understand in an order which purported to teach methods of spiritual development. many will no doubt be rather perplexed by this. divinationusually is said to refer exclusively t

g destruction upon thyself" in deviation from these injunctions lie the only actual dangers in the divine science. one of the essentials of preliminary work, is the committing to memory of the important correspondences and attributions. and i cannot insist too strongly that this is fundamental the student must make himself familiar first of all with the hebrew alphabet, and learn how to write the names of the sephiroth and deity names in that tongue -he will realise their value when he approaches the practical work of invocation. much time should be spent studying and meditating upon the glyph of the tree of life and memorising all the important attributions- divine names, names of archangels, angels and spheres and elements. all the symbols referred to the lamens of the officers should be

matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram (page 123) shows the ten sephiroth with all the <122> connecting paths numbered and lettered, and the serpent winding over each path. around each sephirah are written the names of the deity, archangel and angelic host attributed to it. the twenty two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty two paths form the 32 path

ither did he encourage her to commit the sin. that th soul is firm that the evil 8ne will gain neither man nor courage is the beginning of virtue. therefore fear not the s irits, but be firm and courteous with them, for thou hast no right either to z espise or to revile them, and this too may lead thee into sin. command and banish the evil ones. curse them by fourth knowledge lecture 75 the great names of god, if need be; but neither mock nor revile them, for so assuredly thou wilt be led into error. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind. his actions affect not himself only, but also those with whom he is brought into contact, either for good or for evil. neither worship nor neglect the physical body, which is thy temporar

REGARDIE TALISMANS

chambers. it is produced by the interception of two horizontal and two vertical lines, forming nine squares, as follows: this arrangement is called aiq beker. reading from right to left we have aleph= 1, yod= 10, qoph= 100. in the second chamber are beth= 2, caph= 20, and resh= 200. thus aiq bkr. this arrangement of aiq beker is considered important in the formation of sigils or symbols from the names of the planetary spirits. it is first necessary to reduce those letters and their numbers to tens or units by means of the above. for example, in the case of zazel, the spirit of saturn, the letters are zayin= 7, aleph= 1, zayin= 7, and lamed= 30. the only letter which requires reduction in this instance will be lamed which reduces to 3. the next step is to trace a continuous line on the mag

y-two petals. he may find such sigils of more practical value than those made from the traditional kameas. on the various talismans that the student may perceive in the books referred to in the bibliography, he will find various words and versicles inscribed in the circular margins on the periphery of the talisman. these versicles or words are also traditional. the words were, as a rule, biblical names of god, together with the names of angels, spirits and intelligences. elaborate tables of these hierarchies have come down to us from the sources already mentioned. in the appendix to this manual will be found such a table of names. moreover, phrases and sentences were extrapolated from both old and new testaments to provide authorization and power. it was not considered worth-while making a

e book of the law, as being more apt to my purpose. so then, with great and loving care, using a fine brush or a special lettering pen, i print the ecstasy versicle on the second side of the talisman in such a way as to create for me the most pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to complete my total break with tradition. in the centre, the appropriate hebrew god-na

RELIGIOUS TENANTS OF THE YEZIDI

gregation, some of my ways. who desireth me must forsake the world. i am he that spake a true word; the highest heavens are for those who obey me. i sought out truth, and became the establisher of truth; and with a similar truth shall they attain to the highest like me/ confused and unintelligible as much of the above rhapsody is, it tends to confirm our hypothesis that "sheikh adi" is one of the names of deity in the theology of the yezeedees. i believe this poem to be the only fragment now extant in any way connected with their creed, and i very much doubt whether they ever had any sacred scriptures. their occasional pretensions to possess such must he regarded as another artifice to evade the hatred of the mohammedans, who are taught in the kor n to consider those who are not the "peopl

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

or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principle se

herwise by a sovereign lady, juno, the greek goddess, with one hand uplifted towards heaven and the other pointed to earth, as if formulating by this gesture the one and twofold dogma which is the foundation of magic and begins the marvellous symbols of the emerald table of hermes. in the apocalypse of st. john there is reference to two witnesses or martyrs on whom prophetic tradition confers the names of elias and enoch-elias, man of faith, enthusiasm, miracle; enoch, one with him who is called hermes by the egyptians, honoured by the phoenicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the end of

which in the french language seems to be the first root and fundamental substantive of the verb to believe and the verb to grow, thus combining the conceptions of science, religion and progress. the great magical agent manifests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of

the four following philosophical ideas spirit, matter, motion, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah to the essential idea of god, who is absolute reason, necessity and liberty, a threefold notion expressed in the occult books of the hebrews. under the names of kether, chokmah and binah for the divine world; of tiphereth, chesed and geburah in the moral the tetragram 23 world, and of jesod, hod and netsah in the physical world, which, together with the moral, is contained in the idea of the kingdom or malkuth, we shall explain in the tenth chapter this theogony as rational as it is sublime. now, created spirits, being called to emancipation by t

was overcharged with the impure reflections of roman debauchery, sought to separate his disciples from the circumambient sphere of reflections and to concentrate them only on the interior light, so that, through the medium of a common faith and enthusiasm, they might communicate together by new magnetic chains, which he termed grace, and thus overcome the dissolute currents, to which he gave the names of the devil and satan, signifying their putrefaction. to oppose current to current is to renew the power of fluidic life. the revealers have therefore done scarcely more than divine, by the accuracy of their calculations, the appropriate moment for moral reactions. the law of realization produces what we call magnetic breathing; places and objects become impregnated therewith, and this impa

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

ions! height which reflects thee in the depth, depth which exhales thee to the height, lead us unto true life by intelligence and love! lead us to immortality by sacrifice, that we may be found worthy one day to offer thee water, blood and tears, for the remission of sins! amen. fire is exorcised by the sprinkling of salt, incense, white resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is e

e world is governed by seven secondary causes. secundii, as trithemius calls them. which are the universal forces designated by moses under the the septenary of talismans 43 plural name of eloim, gods. these forces, analogous and contrary to one another, produce equilibrium by their contrasts and rule the movement of the spheres. the hebrews termed them the seven great archangels, giving them the names of michael, gabriel, raphael, anael, samael, zadkiel and oriphiel. the christian gnostics named the four last uriel, barachiel, sealtiel and jehudiel. other nations attributed to these spirits the government of the seven chief planets, and assigned to them the names of their chief divinities. all believed in their relative influence; astronomy divided the antique heaven between them and allo

olomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the sun, a chalice for those of the moon, a dog's head for those of mercury, an eagle's for those of jupiter, a lion's head for those of mars, a dove's for those of venus, and a bull's or goat's for those 46 the ritual of transcendental magic of saturn. the names of the seven angels must be added in hebrew, in arabic or in magical characters like those of the alphabet of trithemius. the two triangles of solomon may be replaced by the double cross of the wheels of ezekiel, which is found on a great number of ancient pantacles and is, as we have observed in our gdoctrine h the key to the trigrams of fohi. precious stones may be also employed for amulet

oth, and in the name of eloim gibor, get thee, hence, adrameleck! by zachariel and sachiel-meleck, be obedient unto elvah, samgabiel! by the divine and human name of shaddai, and by the sign of the pentagram which i hold in my right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replace

complished. the commentators who have sought anything else in this book of the transcendent kabalah have lost their time and their trouble only to render themselves ridiculous. to discover napoleon in the angel apollyon, luther in the star which falls from heaven, voltaire or rousseau in the grasshoppers armed like warriors, is merely high fantasy. it is the same with all the violence done to the names of celebrated persons so as to make them numerically equivalent to that fatal number 666, which we have already explained sufficiently. when we think that men like bossuet and newton amused themselves with such chimeras, we can understand that humanity is not so acute in its genius as might be supposed from the bearing of its vices. 61 chapter xi the triple chain the great work in practical

ROBERT KIRK WALKER BETWEEN WORLDS

ons reserved http//www.dreampower.com/kirk_wbw/pg_10.htm (8 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 21-29) flip to page# 21 the secret commonwealth robert kirk's text edited and annotated by r j stewart. this entire text is copyright(c) 1997, 1998 an essay of the nature and actions of the subterranean and for the most part invisible people, heretofore going under the names of elves fauns and fairies or the like among the low-country scots, and termed hubhsisgedh, caiben, lusbarten, and siotbsudh among the tramontaines [highlanders] or scottish-irish, as they are described by those who have the second sight and now, to occasion further inquiry, collected and compared. of the subterranean inhabitants 1. these siths or fairies, which they call sluaghmaith or the

l [prayers. especially since he was prompt enough to adduce scriptural words to our saviour himself [as] in matthew 4:3. as [the spells] are spoken by rote [that is, learned by heart, so several of them were set down in rhythm [rhyme. it was customary also with ancient practiced magicians, for solemnity's sake, and to strike a greater reverence in the receivers of benefit by them, to exchange the names of ordinary things with those of creatures that had some like-operation to that which they designed to bestow. thus [they were] naming a sacred peculiar style of their own, which did not alter the nature of anything they spoke of to any that could discern and distinguish [any] more than the blessed jesus, calling bread his body, changed the true nature of either, as some might [give as] inst

RUBY TABLET OF SET

reason" is mistrusted and even condemned. concerning the two kingdoms calvin stated "let us observe that in man government is twofold: the one spiritual, by which the conscience is trained to piety and divine worship; the other civil, by which the individual is instructed in those duties which as men and citizens we are bound to perform. to these two forms are commonly given the not inappropriate names of spiritual and temporal jurisdiction, intimating that the former species has reference to the life of the soul, while the latter relates to matters of the present life, not only to food and clothing, but to the enacting of laws which require a man to live among his fellows purely, honorably, and moderately. the former has its seat within the soul; the latter only regulates external conduct

this article we will normally not capitalize the word, and will trust that you remember these meanings as you read through the article and taxonomy [similarly, the words "absolute "opposition "balance, and others with technical meanings within the temple of set will generally be used in the technical sense throughout this article, and will not be capitalized here] we will normally capitalize the names of the opposites we discuss, rather than placing those names in quotes. we feel capitalized names are easier to read in this quantity than quoted names. ii. the hierarchy expanding the taxonomy as we have (with the valuable aid of those attending the workshop, we found a hierarchy of opposites, where many sets of opposites seemed to be lower than or subsumed into a higher set of opposites. a

he same order, and flagged with the same hierarchic code, so you can find them (not all opposites are discussed) iii. syntax this section discusses how we list each set of opposites within the taxonomy. most pairs of opposites have a wide range of potential values between the two extremes. others have just the two absolutes, or a very limited number of potential values. we will use a" between the names of the two absolutes to indicate the wide range of potentiality, and a" between the two names to indicate a limited range of potentiality. examples: wisdom- foolishness, and set/harwer. the relationship between the two opposites or their range of potentiality often has a name. if that name is the same as one of the opposites, we will simply list that name first, eg "intelligence- stupidity

pposites, we will simply list that name first, eg "intelligence- stupidity. if that name is not reflected by one of the opposites, then we will indicate the name which encompasses both opposites, eg "temperature: hot- cold. sometimes a name might not be known. it is the grand master's opinion that xeper and maat both have opposites, but none of the order's initiates have been able to identify the names of those opposites. such missing names will be flagged by question marks. iv. classifications besides the hierarchy discussed above, we have identified four additional areas of classification which can be applied to these opposites. we call these four areas of classifica tion "opposition "polarity "objectivity, and "variation. the hierarchical code for each pair of opposites will be found in

er, there may have been other sources available to st. jerome which, for one reason or another, have not survived to the present day. our second bit of evidence comes from proclus, who states that plato was initiated in egypt over a thirteen-year period by the priests patheneitb, ochoaps, sechtnouphis, and etymon of sebennithis.25 the chimaera: again we can indulge in a little detective work. the names of the first three priests can be rendered precisely in hieroglyphics; that argues for their authenticity [the fourth can be rendered only approximately and thus is not conclusive] the "thirteen-year period" happens to coincide with the normal training time for an egyptian scribe [to achieve full fluency in the hieroglyphic language] as for sebennithis, it was the seat of the egyptian govern

SABBATIC KABALA OF THE CROOKED PATH

nd the like. in ononshu they are united into one and the distinction is the between. to accomplish the treading of the path of stellar waters the connection towards the animalistic spirits and the atavistic totems are crucial to construct a balance between the lowest and the highest of the forms of spirit and matter. this is important since these bestial totems are guides in the stellar work. the names of the stellar signs should be enough to point toward this important fact. to encounter the great bear you should align yourself with this totemic representation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think about the sun of amenta and the mystery of the sun at its fullest in the kingdom of the klipphas. and mark that this

SALMANRUSHDIE THESATANICVERSES

single person on earth to offer it to. his big break arrived with the coming of the theological movies. once the formula of making films based on the puranas, and adding the usual mixture of songs, dances, funny uncles etc, had paid off, every god in the pantheon got his or her chance to be a star. when d. w. rama scheduled a production based on the story of ganesh, none of the leading box-office names of the time were willing to spend an entire movie concealed inside an elephant's head. gibreel jumped at the chance. that was his first hit _ganpati baba, and suddenly he was a superstar, but only with the trunk and ears on. after six movies playing the elephantheaded god he was permitted to remove the thick, pendulous, grey mask and put on, instead, a long, hairy tail, in order to play hanu

he strolled out of the house, that ample, crumbling, salt-caked building in the parsi style, all columns and shutters and little balconies, and through the garden that was his father's pride and joy and which in a certain evening light could give the impression of being infinite (and which was also enigmatic, an unsolved riddle, because nobody, not his father, not the gardener, could tell him the names of most of the plants and trees, and out through the main gateway, a grandiose folly, a reproduction of the roman triumphal arch of septimius severus, and across the wild insanity of the street, and over the sea wall, and so at last on to the broad expanse of shiny black rocks with their little shrimpy pools. christian girls giggled in frocks, men with furled umbrellas stood silent and fixed

with tears, made no move to stop him. every evening after that, the strange fellow would reappear and recite a new poem, and each set of verses sounded lovelier than the last. it was perhaps this surfeit of loveliness which prevented anybody from noticing, until the twelfth evening, when he completed his twelfth and final set of verses, each of which were dedicated to a different woman, that the names of his twelve "wives" were the same as those of another group of twelve. but on the twelfth day it was noticed, and at once the large crowd that had taken to gathering to hear baal read changed its mood. feelings of outrage replaced those of exaltation, and baal was surrounded by angry men demanding to know the reasons for this oblique, this most byzantine of insults. at this point baal took

of all this box-watching was to put a severe dent in what remained of his idea of the normal, average quality of the real; but there were also countervailing forces at work. on _gardeners' world_ he was shown how to achieve something called a "chimeran graft (the very same, as chance would have it, that had been the pride of otto cone's garden; and although his inattention caused him to miss the names of the two trees that had been bred into one- mulberry? laburnum? broom- the tree itself made him sit up and take notice. there it palpably was, a chimera with roots, firmly planted in and growing vigorously out of a piece of english earth: a tree, he thought, capable of taking the metaphoric place of the one his father had chopped down in a distant garden in another, incompatible world. if

SATANGEL

e demons, one named luxuriosus, another superbus, and a third avarus, all of them devils k likewise, he said and confessed that he had proposed to blind johanneta, the widow of johannes paganus of the present place, because she displeased him. with two keys he had traced her image, in a manner and form which he explained in the examination; he did this on a sunday, depicting her image beneath the names of devils, using implements, materials and techniques described in the examination k likewise, he said and confessed that poisons were made by the aid of devils, by which men could be killed, through their working or by the aid of demons k and taken from a basilisk, toad, serpent, spider or scorpion k k and that on the feast of saint john the baptist he gathered certain herbs for medicine, a

e toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptian, norse and celtic gods, yet given new existence and identities as the denizens of pandemonium. that these arts have their roots in pre-christian magick is a fact alluded to again and again as this work progresses, for it cannot be overstressed. in the words of arthur e

ar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets, the four seasons, the days of the week, the hours of the day, to places, plants and principles of every kind. they also expanded greatly upon their numbers and names. spells and incantat

ences liberal and otherwise. to keen and unconditioned eyes there are numerous signs of profound magical humour in their works, hidden in plain view. the archangels named in the bible (gabriel, michael, raphael) were mentioned in the seventh century onwards in the litany of the saints, although it was only as late as the last century that benedict xv made the feast of the last two obligatory. the names of the other angels were deemed apocryphal. the book of enoch adds uriel, raguel, saraqael and haniel to the list of archangels. in the mid-eighth century a frankish priest named adalbert was condemned for praying to uriel, raguel, tubuel, adin, tubuas, sabaok, and sariel, all of whom the roman synod had declared to be actually devils. by the 14th century enoch s relatively modest count of a

lected in the earlier babylonian tale where humankind are created from the blood of kingu, first of her brood leader of the dragon tiamat s army of chaos. through us, they walk upon the earth. according to the book of enoch, their identities are as follows; agni-el: who taught of enchantments of roots and the secrets of conjure. anma-el: made a sexual pact with a mortal woman to reveal the secret names of god. araqui-el/saraqa-el: taught the signs and secrets of the earth (geography and/or geomancy. araziel/arazyael: god is my noon. asael: made by god. asbeel: god s deserter. it is he who sowed the first seeds of dissention and lead the others astray. azael/azazel: possibly from the babylonian arsiel, who was the demon of the bottomless pit and whose name meant black sun, although usually

SATANIC BIBLE

elf from the very powers you have asked for assistance. the satanist realizes that only by putting himself in league with these forces can be fully and unhypocritically utilize the powers of darkness to his best advantage. in a satanic magical ceremony, the participants do not: join hands and dance "ring around the rosy" in a circle; burn candles of various colors for various wishes; call out the names of "father, son and holy ghost" while supposedly practicing black arts; pick a "saint" for their personal guide in obtaining help for their problems; dunk themselves in smelly oils and hope the money comes in; meditate so they can arrive at a "great spiritual awakening; recite long incantations with the name of jesus thrown in for good measure, between every few words, etc, etc, etc, ad naus

an evil role simply because he represents the carnal, earthly, and mundane aspects of life. satan, the chief devil of the western world, was originally an angel whose duty was to report human delinquencies to god. it was not until the fourteenth century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. before christianity gave him the names of satan, lucifer, etc, the carnal side of man's nature was governed by the god which was then called dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the present. so it is with religion. the earliest christia

ing only a flunky of the devil, is easier to control. occult lore states that only the most formidably "protected" or insanely foolhardy sorcerer would try to call forth the devil himself. the satanist does not furtively call upon these "lesser" devils, but brazenly invokes those who people that infernal army of long-standing outrage- the devils themselves! theologians have catalogued some of the names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods and goddesses called upon, which make up a large part of the occupancy of the royal palace of hell: the four crown princes of hell satan (hebrew) adversary, opposite, accuser, lord of fire, the inferno, the south lucifer (roman) bringer of light, enlightenment, th

into the movements of the flesh of that which i desire! shemhamforash! hail satan (female) my loins are aflame! the dripping of the nectar from my eager cleft shall act as pollen to that slumbering brain, and the mind that feels not lust shall on a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin; and that flesh which i desire shall come to me. in the names of the great harlot of babylon, and of lilith, and of hecate, may my lust be fulfilled! shemhamforash! hail satan! invocation employed towards the conjuration of destruction behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of

SATANIC RITUALS

r charge: they cannot afford to admit to an affinity with anything that bears the name of satan, for to do so would necessitate turning in their good-guy badges. what is even worse, the followers of the "witchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon become accustomed and many strange and wonderful truths will be seen. if one is truly good inside he can call the names of the gods of the abyss with freedom from guilt and imm

this particular need (here is mentioned the special purpose for which the mass is offered. in the unity of unholy fellowship we praise and honor first thee, lucifer, morning star, and beelzebub, lord of regeneration; then belial, prince of the earth and angel of destruction; leviathan, beast of revelation; abaddon, angel of the bottomless pit; and asmodeus, demon of lust. we call upon the mighty names of astaroth, nergal and behemoth, of belphegor, adramelech, and baalberith, and of all the nameless and formless ones, the mighty and innumerable hosts of hell, by whose assistance may we be strengthened in mind, body and will [the celebrant then extends his hands, palms downward, over the offerings on the altar and recites the following [the gong is sounded] celebrant: hanc igitur oblatione

SCHEM HA MEPHORESH

e instinct and thus restricts growth. satanic acts of evil in effect redress the balance- and allow real maturity to develop. satanism- an examination of satanic black magic side 21 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric librchshem ha-mephoresch the 72 fold name this refers to the seventy two names of the expounded name yhvh. four is the number of the letters of the tetragrammaton. four is also the number of the letters of the name adni which is its representative and key. the latter name is bound with the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wea

book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of the book of exodus each consist of 72 letters (the english translation is) 19

east wind all that night and made the sea dry land, and the waters divided. these three verses are now to be written at length one above the other, the first from right to left, and the second from left to right, and the third from right to left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a word of three letters, and there will be 72 names of three letters each, which are the shem ha mephoresch or 72 names of the deity, expounding the powers of the name yhvh. from these names 72 names of angels are formed by the addition of, in some cases, the suffice yh which signifies mercy and beneficence, or in others of the suffice al which signifies severity and judgment. or as it is said: and the name is in him, etc. these 72 angels rul

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

religions: almanac what is religion? americas, africa, and oceania are added to these, as well as more recent forms, such as neo-paganism, which worships ancient norse, celtic, egyptian, and other pagan (pre-christian) gods. god has many names as different religions developed over time and geographic regions, they all established one or more gods that the faithful could call upon and worship. the names of these gods differed across religions, although many shared similar characteristics. this is true in the monotheistic faiths that consider abraham as a founder of their religion. these are judaism, christianity, and islam. the jewish name for god is yahweh, or yhwh. another common variation on the name is jehovah. christianity refers to god as the father, the son, and the holy spirit. this

incorporated elements of sumerian religion. the original sumerian pantheon of gods was never destroyed but instead 40 world religions: almanac ancient religions of egypt and mesopotamia was added to and further refined. through successive rulers, including hammurabi (1792 1769 bce) and a host of others, the religious system continued. there may have been new rulers, but the gods were eternal. the names of the gods changed, however, as did the emphasis of religion. for example, nanna was the sumerian god of the moon. in akkadian, the language of sargon and his people, nanna was called sin or suen. inanna, mistress of heaven, became ishtar in akkadian. the direction of religion also changed over time. the early sumerians believed that humanity, after it was created, was given a divine spark

ho helped travelers find their way; utu, sun god and the watchful eye of justice; and inanna, the goddess of love and war and the one who guaranteed the kingship. inanna in particular had a strong and lasting influence on mesopotamian culture. she was featured in many fertility rites, but was also called upon in time of war. over the course of time, with movements of new people into the area, the names of the gods changed. for instance, the sumerian goddess innana received the akkadian name of ishtar, just as nanna later became sin and enki became ea. beliefs in ancient egypt egyptians believed that the world was brought into being by atum or ra, whose descendants were osiris, set, and isis. these, however, were just a fraction of the gods worshipped by egyptians. some estimates put the to

ad. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without sin( the egyptian book of the dead, chapter 125, touregypt.net. hail to you, great god, lord of justice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your name, and i know the names of the forty-two gods of those who are with you in this hall of justice, who live on those who cherish evil and who gulp down their blood on that day of the reckoning of characters in the presence of wennefer. behold the double son of the songstresses; lord of truth is your name. behold i have come to you, i have brought you truth, i have repelled falsehood for you. i have not done falsehood

ch as planting or harvesting crops, as well as with birth, marriage, and death. these rituals are important because they serve as a way of binding the members of the community to one another, in much the same way that jews or muslims find a sense of community in attending worship services at temples or mosques. the supernatural world most african indigenous religions believe in a supreme god. the names of the supreme god are many and differ with the many language groups of africa. to cite just a few examples, world religions: almanac 275 indigenous religions in the congo, the supreme god is variously called akongo, arebati, djakomba, katshonde, kmvoum, leza, and nzambi. in kenya, it has the names akuj, asis, mulungu, mungu, ngai, and nyasaye. in nigeria, the supreme god is called ondo, chu

SEPHER HA BAHIR

the enemy. he said to them: this is referring to the gold. it is thus written, mine is the silver, and mine is the gold. 53. why is [gold] called zahav? because it includes three attributes [alluded to in its three letters, zayin, heh, beth [the first attribute is] male (zachar. this is the zayin [the second is] the soul. this is the heh [the numerical value of heh is five, alluding to] the five names of the soul: nephesh, ruach, neshamah, chiah, yechidah. what is the purpose the heh? it is a throne for the zayin. it is thus written (ecclesiastes 5:7, for one above the other watches. the beth is its sustenance. it is thus written (genesis 1:1, in (beth) the beginning [god] created 54. what is its function here? what is this like? a king once had a daughter who was good, pleasant, beautifu

will watch you from all evil, he will safeguard your soul. 94. rabbi amorai sat and expounded: what is the meaning of the verse (1 kings 8:27, behold the heaven and the heaven of heaven cannot contain you? this teaches us that the blessed holy one has 72 names. all of them were placed in the tribes [of israel. it is thus written (exodus 28:10, six of the bahir 24 their names on one stone, and the names of the other six on the other stone, according to their generations. it is also written (joshua 4:9, he raised up twelve stones. just like the first are (exodus 28:12, stones of memorial, so these are (joshua 4:7, stones of memorial [there are therefore] 12 stones [each containing six names] making a total of 72. these parallel the 72 names of the blessed holy one. why do they begin with twe

efore has 36. all of them do not have more than 36 forms. all of them complete the heart [which has a numerical value of 32. four are then left over. add 32 to 32 and the sum is 64. these are the 64 forms. how do we know that 32 must be added to 32? because it is written (ecclesiastes 5:7, for one above another watches [and there are higher ones above them. we thus have 64, eight less than the 72 names of the blessed holy one. these are alluded to in the verse, there are higher ones above them, and they are the seven days of the week. but one is still missing. this is referred to in the next verse (ecclesiastes 5:8, the advantage of the land in everything is the king. what is this advantage? this is the place from which the earth was graven. it is an advantage over what existed previously

. this teaches us that god s names consists of three troops. each troop resembles the other, and each one s name is like [the other s] named. all of them are sealed with yod he vav he. and how? the [four letters] yod he vav he can be permuted 24 different ways, forming one troop. this is, may god (yhvh) bless you in a similar manner, the second one, may god (yhvh) make his face shine these are 24 names of the blessed holy one. in a similar manner, the third one, may god (yhvh) lift his face these are 24 names of the blessed holy one. this teaches us that each army, with its leaders and officers, has 24. multiply 24 by three and you have the 72 names of the blessed holy one. these are the 72 names derived from the verses (exodus 14:19-21, and travelled and came and stretched 108. and who ar

SETH IN THE MAGICKAL TEXTS

uences, the author laid down that the egyptian god seth is never identified with seth, the son of adam.1 in the discussion following pearson's paper, however, c. colpe asserted (p. 510 "in a single magical papyrus from egypt a mistaken identification has been made between egyptian seth and jewish seth (cf. w. fauth, orchr 57 [1973] 91-94" now fauth asserts that on account of the similarity of the names of the egyptian god and "the pneumatic seth, the latter "on egyptian soil was now and then secondarily confused and welded with the indigenous god of magic."2 here fauth refers to c.j. bleeker's paper at the messina conference on gnosticism (1966. fauth goes on to cite "the sethian gospel of the egyptians" as evidence for such a confusion and welding, referring to an article by a. bohlig. we

. thus, the last syllable in the second or third word, seth, is not separated from the preceding letters. but in the index of the 3rd volume, the printing plates of which were destroyed during world war ii, preisendanz changed this to arb[a]yiav nre ibet ayeleber %ay ar[a]blaya.11 even if this papyrus regards seth, along with the "tetrad of the four letters (jahwe) and "eastern rhe, as one of the names of osiris, it contains no evidence whatsoever for a welding of egyptian seth and jewish seth. we can now recapitulate. colpe, asserting that there was an egyptian magical papyrus which showed an amalgamation of egyptian seth and jewish seth, referred to fauth. asserting that such a welding was made on egyptian soil, fauth simply relied on bleeker and bohlig. the latter has been proven wrong

SIFRA DETZNIYUTHA

of the intention of the faith, and all his requests shall come about- whether they are communal requests or individual requests. the prayer that man should request of his master is arranged in nine ways: 1) there is according to the alphabet; and 2) there is by way of mentioning the attributes of the holy one, blessed be he e.g. compassionate, gracious, etc. 3) there is according to the precious names of the holy one, blessed be he, like: ehyeh (i will be, hy, vhy, hvhy, el, elohim, tzuhva oth (host, shadhai (almighty, adonai (my master. 4) there is according to the ten sefiroth, like: malkuth, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of s

ah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the first to sefirah beauty/the last. 58 sefirah beauty/the last. 59 proverbs 19:11. 60 the offerings of spices are the jaws. 61 the two apples are the cheeks. 62 fate (mazal lzm ,also alzm; the sanskrit equivalent is karma, which denotes the law of cause and effect. 63 these short hairs are names of vast face. 64 isaiah 55:6. 65 torah b reshith 1:11. 66 torah vayiqra 23:32. 67 torah doverim 3:24. 68 vyytzr, royyv, vayitzer and he formed, see zohar iii:141b. 69 torah b reshith 1:28. 70 jeremiah 1:6. 71 the letters hanging as the hairs of the beard are the convoluting names of the two faces. 72 the wreath is the ayin (i o) of vast face. 73 the left referred to in this line is the colum

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

century, a worthy artist named gaetano pisani lived and flourished. he was a musician of great genius, but not of popular reputation; there was in all his compositions something capricious and fantastic which did not please the taste of the dilettanti of naples. he was fond of unfamiliar subjects into which he introduced airs and symphonies that excited a kind of terror in those who listened. the names of his pieces will probably suggest their nature. i find, for instance, among his mss, these titles "the feast of the harpies "the witches at benevento "the descent of orpheus into hades "the evil eye "the eumenides" and many others that evince a powerful imagination delighting in the fearful and supernatural, but often relieved by an airy and delicate fancy with passages of exquisite grace

its least selfish agents. i will answer: you, marquis de condorcet, will die in prison, but not by the hand of the executioner. in the peaceful happiness of that day, the philosopher will carry about with him not the elixir but the poison "my poor cazotte" said condorcet, with his gentle smile "what have prisons, executioners, and poison to do with an age of liberty and brotherhood "it is in the names of liberty and brotherhood that the prisons will reek, and the headsman be glutted "you are thinking of priestcraft, not philosophy, cazotte" said champfort (champfort, one of those men of letters who, though misled by the first fair show of the revolution, refused to follow the baser men of action into its horrible excesses, lived to express the murderous philanthropy of its agents by the b

e veins? was there ever a pair of eyes like fillide's? nothing of the cold stars there! yet how they twinkle and laugh at thee! and that rosy, pursed-up mouth that will answer so sparingly to thy flatteries, as if words were a waste of time, and kisses were their proper language. oh, pupil of mejnour! oh, would-be rosicrucian, platonist, magian, i know not what! i am ashamed of thee! what, in the names of averroes and burri and agrippa and hermes have become of thy austere contemplations? was it for this thou didst resign viola? i don't think thou hast the smallest recollection of the elixir or the cabala. take care! what are you about, sir? why do you clasp that small hand locked within your own? why do you tara-rara tara-ra tara-rara-ra, rarara, tara, a-ra! keep your eyes off those slend

e agents of the revolution, served to unite strange opposites in hostility to the universal death-dealer. there was, indeed, an actual conspiracy at work against him among men little less bespattered than himself with innocent blood. but that conspiracy would have been idle of itself, despite the abilities of tallien and barras (the only men whom it comprised, worthy, by foresight and energy, the names of "leaders. the sure and destroying elements that gathered round the tyrant were time and nature; the one, which he no longer suited; the other, which he had outraged and stirred up in the human breast. the most atrocious party of the revolution, the followers of hebert, gone to his last account, the butcher-atheists, who, in desecrating heaven and earth, still arrogated inviolable sanctity

SIR WALLIS BUDGE EGYPTIAN MAGIC

and flourished side by side in egypt throughout all periods of her history, and that any investigation which we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers

s that it is well-nigh impossible to imagine a time in egypt when such was not the case. but the "wisdom" of the egyptians was of two kinds, that is to say, they were possessed of the two kinds of "wisdom" which enabled them to deal with both the material world and the spiritual world; the nations around, however, confused the two kinds, and misunderstood matters in consequence. one of the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitted the word under the form kheme to the greeks, romans, syrians, and arabs. at a very early period the egyptians were famous for their skill in the working o

long as the name, or emblem, or picture, was not p. 64 erased from it. the use of amulets was common in egypt from the earliest times to the roman period, and when the egyptians embraced christianity, they, in common with the gnostics and semi-christian sects, imported into their new faith many of the views and beliefs which their so-called heathen ancestors had held, and with them the use of the names of ancient egyptian gods, and goddesses, and demons, and formula, which they employed in much the same way as they were employed in the days of old. footnotes 27:1 i.e, chapter xxiv, which is entitled "the chapter of bringing words of power unto osiris in the underworld" 27:2 ethnographie prehistorique, p. 144. 28:1 unas, ed. maspero, line 584. 28:2 teta, ed. maspero, line 351. 29:1 chapter

rs from heaven to earth (pepi, line 422. 54:2 pepi, line 200. 54:3 pepi, line 471. 54:4 see my chapters of coming forth by day, translation, p. 270. 55:1 see the papyrus of ani, 2nd edition, pl. 22. 55:2 see pepi, line 196. 55:3 i.e, cxl. 57:1 one for each month of the year. 57:2 kenyon, catalogue of greek papyri, p. 61. 57:3 the seven vowels were supposed in the gnostic system to contain all the names of god, and were, therefore, most powerful when used as a spell. 58:1 see goodwin, fragment of a graco-egyptian work upon magic, p. 7. 60:1 see the description of this ceremony in chapter vi. 60:2 menat is connected with the root from which the word for "nurse (menat) is derived; see the article by lefebure "le menat et le nom de l'eunuque" in proc. soc. bibl. arch, 1891, p. 333 f. 61:1 see

. later, however, the ideas in it were developed, the work itself was greatly enlarged, and at the time of the ptolemies it had become a book called "the book of overthrowing apep" which contained twelve chapters. at the same time another work bearing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou enemy of ra! the eye of horus prevails over the accursed soul and shade of apep, and the p. 80 flame of the eye of horus shall gnaw into that enemy of ra; and the flame of the eye of horus shall consume all the enemies of the m

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

he master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the names of the secret lord over it, before silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory vow"

SOLOMON

eaven, and men call it, some the wain, and some the dragon's child. i keep near unto this star. so ask me not many things; for thy kingdom also after a little time is to be disrupted, and thy glory is but for a season. and short will be thy tyranny over us; and then we shall again have free range over mankind, so as that they shall revere us as if we were gods, not knowing, men that they are, the names of the angels set over us" 22. and i solomon, on hearing this, bound him more carefully, and ordered him to be flogged with thongs of ox-hide, and to tell me humbly what was his name and what his business. and he answered me thus "i am called asmodeus among mortals, and my business is to plot against the newly wedded, so that they may not know one another. and i sever them utterly by many ca

solomon] 66. and i solomon, having heard this, glorified god. and though i marvelled at the apology of the demons, i did not credit it until it came true. and i did not believe their words; but when they were realized, then i understood, and at my death i wrote this testament to the children of israel, and gave it to them, so that they might know the powers of the demons and their shapes, and the names of their angels, by which these angels are frustrated. and i glorified the lord god of israel, and commanded the spirits to be bound with bonds indissoluble. 67. and having praised god, i commanded another spirit to come before me; and there came before my face another demon, having in front the shape of a horse, but behind of a fish. and he had a mighty voice, and said to me "o king solomon

with these names: iae, ie, sons of saba th, in the name of the great god let him shut up katanikota l. then let him wash the laurel-leaves in water, and sprinkle his house with the water, from within to the outside. and at once i retreat" 83. the twelfth said "i am called saphathora l, and i inspire partisanship in men, and delight in causing them to stumble. if any one will write on paper these names of angels, iac, ieal, i elet, saba th, ithoth, bae, and having folded it up, wear it round his neck or against his ear, i at once retreat and dissipate the drunken fit" 84. the thirteenth said "i am called bob l (sic, and i cause nervous illness by my assaults. if i hear the name of the great 'adona l, imprison bothoth l' i at once retreat" 85. the fourteenth said "i am called kumeat l, and

, and cause convulsions in the bath and in the road; and wherever i be found, or find a man, i throw him down. but if any one will say to the afflicted into their ear these names, three times over, into the right ear 'iudariz, sabun, den' i at once retreat" 89. the eighteenth said "i am called buldum ch. i separate wife from husband and bring about a grudge between them. if any one write down the names of thy sires, solomon, on paper and place it in the antechamber of his house, i retreat thence. and the legend written shall be as follows 'the god of abram, and the god of isaac, and the god of jacob commands thee- retire from this house in peace' and i at once retire" 90. the nineteenth said "i am called na th, and i take my seat on the knees of men. if any one write on paper 'phnunobo ol

SPENSER THE CULT OF THE ALL SEEING EYE 1960

the u.n. wherein visitors to the room could inscribe their names, addresses, and religious affiliations. three and one half to four million visitors have been estimated by the u.n. to have entered the room from october 11, 1952 to june 1963. over 750,000 of these visitors have signed 108 of these books, each containing 7.000 names. what purpose is served by the accumulation of these thousands of names of individuals, with their religious affiliations, who visit the room and who. by the act of signing their names. indicate that they do not object to the existence of this pagan temple? the friends are a product of the'"non-sectarian" laymen's movement for a christian world, inc. the international headquarters of which is located at wainwright house, milton point, rye, new york. warren r. au

if these three verses be written at length one above another, the first from right to left, the second from left to right, and the third from right to left (or, as the greeks would say, boustrophedon, they will give 72 columns of three letters each. then each column will be a word of three letters, and as there are 72 columns, there will be 72 words of three letters, each of which will be the 72 names of the deity alluded to in the text. and these are called the shemhamforesh" seventy-two is also the number of the quinaries or sets of five degrees in the 360 degrees of the zodiac.21 the number of triangles in the mural are difficult to count. there are 22. isosceles, equilateral, scalene, right-angled. triangles. there are also 22 numbered letters in the ancient hebrew alphabet, with valu

s universal. he was "the great deity of amenti or hades [hell" rawlinson described osiris' role as the judge of the dead "it was the universal belief that, immediately after death, the soul descended into the lower world and was conducted to the hall of truth, where it was judged in the presence of osiris and the forty-two demons, the 'lords of truth' and judges of the dead."54 (one of the divine names of the tetragrammaton consisted of 42 letters) osiris was called "the master of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left eye, as used on the reverse side of the great seal "sometimes, however, the human eye is replaced by a simple circle" osiris was most -33- commonly represented "in a mummied form, to mark his pres

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

illuminati or the "chosen fathers" had purposely inflicted the disease on the masses. besides being convinced she was telling the truth, maria also said the illuminati, referring to them in italian swear words as "pig gods, had been entrenched for years in america, with many of its leaders among the loyal followers of the "order" our last conversation became quite personal, straying away from the names of powerful church and political figures, instead centering on how the illuminati personally devastated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they killed pope john paul i and he didn't die of natural causes. i

TELESMATA AND FLASHING TABLETS

along with the correct planetary association (only for a planetary talisman. an example is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species

TELESMATIC FIGURES

oth cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a te

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

. discovering these things could be highly dangerous to your health. forbidden knowledge is sweet, but also deadly. many men have died for revealing far fewer secrets than are found herein. i am not being overdramatic nor attempting to be sensationalist. this is a warning: make very sure that you possess the daring and the courage to proceed before you go any further. lingering in my mind are the names of courageous men who have gone before you and i and are now dead because they exposed the forbidden knowledge of the illumined ones. captain william morgan abducted, kidnapped and ritually murdered, his lifeless body dumped in a lake after he published a book unmasking masonic secrets. danny casolaro suicided, having his wrists cut and bleeding to death in a hotel room where he had gone to

erected an altar to fides under which name the goddess of oaths and honesty was worshipped.1 burns points out that this reference to the worship of the roman pagan goddess is literally repeated by the initiate in the very first degree of the masonic ritual. yet the holy bible commands "thou shalt have no other gods before me (exodus 20:3) and goes on to emphatically state "make no mention of the names of other gods, neither let it be heard out of thy mouth (exodus 23:23) in volume 1 of albert mackey's encyclopedia of freemasonry, a large section is devoted to a discussion of the hand and hand signs. mackey states "in freemasonry, the hand as a symbol holds a high place..the same symbol is found in the most ancient religions and some of their analogies to masonic symbolism are peculiar" ma

of an "x" in the form of a crossed gavel and a measuring stick, or rule. pike explains the illustration by suggesting that force (the brute power of the people) must be regulated by the elite "the blind force of the people is a force that must be economized, and also managed. it must be regulated by intellect" 238 codex magica 80 morals and dogma. hour; and hence, in several african dialects, as names of the sun, airo, ayero, eer, uiro, ghurrah, and the like. the royal name rendered pharaoh, was phra, that is, pai-ra, the sun. the legend of the contest between hor-ra and set, or set-nu-bi, the same as bar or bal, is older than that of the strife between osiris and typhon; as old, at least, as the nineteenth dynasty. it is called in the book of the dead "the day of the battle between horus

howed angerona as a beautiful woman holding a finger to her mouth "the emblem of secrecy and mystery."9 angerona watched over the sexual promiscuity goings-on at various orgies connected with the festivals of the solstices and the changing of the seasons. the mystery religions of the romans and other peoples especially needed the utmost secrecy because, during the higher initiations, the unspoken names of the hidden or unknown god, or gods, was often revealed. as the christians gained in numbers and influence, they began to properly understand that these names were actually synonyms for satan, lucifer, the devil. great effort was therefore taken by pagans to obscure or prevent the unmasking of this satanic connection.10 an interesting sidenote: as a child watching tv in the early days (195

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

he magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say: in the names of dana& curnonnus, and by my own spirit, be you thrice blessed. become one with me and work my will. so mote it be! grounding the energy. this can be done with refreshments such as juice& cupcakes (or if you are of age and inclined, cakes& wine, or ale. another method of grounding, is the infamous hugging of a tree. the purpose here is to relax, and let the energy raised in ritual dissipate

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

d advanced to the rank of second lieutenant, but he was not among the doughboys who served in the trenches overseas. although he never saw action in europe (the war ended soon after he enlisted, ford observed firsthand the ravages of the terrible influenza epidemic as it struck the army camps. he began to have visions concerning those who would die of influenza, and at the same time, he heard the names of the soldiers who would be killed in action in europe. for several frightening months, ford thought that he was going insane. it was not until he had returned to his studies at transylvania college that dr. elmer snoddy, a psychology professor, suggested that ford might be experiencing some kind of extrasensory phenomena, rather than insanity. in 1922, ford married sallie stewart and was o

re than a thousand guests in attendance, the medium conducted an invisible orchestra of trumpets and drums which entertained the astonished partygoers with a lively march. during numerous seances, mirabelli caused such inanimate objects as books, bells, chairs, and chandeliers to move at his command. the list of doctors and other witnesses who attested to mirabelli s psychic abilities include the names of many well-known persons. time and again, psychical researchers subjected the medium to the most rigorous examinations, but none ever caught him in an act of trickery. while he was undergoing examination by the members of the lombroso academy, mirabelli was bound to a chair in which he 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 mediums and mys

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 mediums and mystics 123 the medium had not been in a trance state, she would not have been able to determine the identity of the silent man who sat behind her with his face completely covered. but in spite of these extreme precautions, piper had mentioned professor hyslop s name several times during the course of the seance and had given the names of so many of his family members that it took him more than six months of correspondence with his kin back in the small ohio town where he was born to verify all the information told him during the sitting. piper died on july 3, 1950. the majority of researchers who sat with leonora piper were more than willing to agree with william james when he said of her: i wish to certify here and now t

uded many events that mellin had not divulged to anyone. some time later, mellin described the incident to the medico-legal society of new york. she concluded her remarks about the manuscript by saying: to my surprise, i found she had written down a detailed story of my life. the most startling thing did not appear until near the end where mrs. kane mentioned the missing will of my mother and the names of several people back home in manchester, indiana. i wrote at once to my brother. he sent a friend to manchester and mother s missing will was recovered. the story of the dying woman who somehow knew intimate details about her doctor that could not have been known through ordinary means takes on tragic significance when kane s history is revealed. kane was born margaretta fox, and it was sh

e any evidence of unclear or unintelligible speech although most of the visiting entities did speak in whispers. the female voices from beyond seemed obviously to be those of a male speaking in a falsetto. many of the communicating spirits reflected the same opinions and temperament of the medium, but now and then carrington felt that the alleged entities did make reference to information and the names of individuals that could only have been gained in some paranormal manner. in assessing the mediumship of william cartheuser, carrington could only theorize that the alleged spirit controls upon which the medium relied to summon the departed were nothing other than the medium speaking in a number of different voices. on occasion, however, cartheuser s simulated spirit guides enabled him, per

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

time. the early anglo-saxon groom gave a pledge or wed to his intended at the betrothal ceremony. at this time he also placed a metal ring around her right hand, where it remained until the marriage ceremony, at which time it was transferred to her left hand. the ring was used in christian marriage ceremonies as early as 860. when a marriage settlement had been properly sealed, rings bearing the names of the bride and groom were handed around to the guests to be approved by them. in the past, wedding rings have been made of every conceivable material. in addition to various metals, such as gold, silver, iron, steel, and brass, wedding rings have been made of leather and wood. old traditions state that the wedding ring is worn on the fourth finger of the left hand because a certain vein of

by the royal astronomical society. jessup sent allende a letter requesting more information. it was four months before he received a reply. in his second letter, carlos miguel allende had americanized his name to carl m. allen. he had also tempered the tone of his correspondence and seemed less piqued at jessup. allende offered to subject himself to hypnosis or sodium pentathol in order to dredge names of personnel involved in the experiments out of his subconscious. he 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 invaders from outer space 299 thelegend of the philadelphia experiment began on january 13, 1956. stated that under narcohypnosis he would perhaps be able to remember names, addresses, and service numbers of his shipmates. at that poin

eme deity and of the existence of a dualism between good and evil. derived from the greek word zarat or zarathustra, meaning camel handler. 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 314 glossary cumulative index 315 the cumulative index, found in each volume, is an alphabetic arrangement of all people, places, images, and concepts found in the text. names of publications, movies, ships, television programs, radio broadcasts, foreign words, and crossreferences are indicated by italics. the page references to the subjects include the arabic volume number as well as the page number. main entries are designated by bold page numbers while images are denoted by italics. a abgar (king of edessa, 1:237 abominable snowman. see yeti abramelin magick, 2

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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 48 magic and sorcery paracelsus (1493.1541 (the library of congress) according to those who practice magick, the supernatural forces could not care less by what names they are called. it does not matter to them if the magician or sorcerer ascribes to them the catch phrases of contemporary science or evokes the ancient names of the old gods and goddesses. what is important to these forces is that the magician acknowledges that they do exist cthat they are there to be called upon and to act as powerful servants for those who have learned to control them. those who seriously practice the ancient rites and rituals of magick truly believe that they can master the ability to control unseen forces that can be made to

loyed by the beast 666 for the attainment of knowledge and conversation with his holy guardian angel. in the black arts (1968) richard cavendish comments on the liber samekh: gto know the angel and have intercourse with the demon. means to summon up and liberate the forces of the magician fs unconscious. the performance of the ritual is accompanied by cthe mounting frenzy with which the barbarous names of power are chanted cending in a climax which is both physical and psychological and in which the magician fs innermost powers are unleashed. h 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 62 magic and sorcery crowley fs life and career are illustrations of the two possibilities inherent in experimenting with altered states of consciousness. what

by the townsfolk to be a bit of a tramp with a foul-smelling pipe, who had been suspected of spreading smallpox through witchcraft. but when the children named sarah osburne a witch, the village was shocked. osburne was a property owner, who lived in one of the most substantial homes in salem. nevertheless, warrants were issued for all three women. and from such a dramatic beginning, the list of names of the devil fs disciples who were tormenting the girls grew steadily longer. the wealthy merchant philip english; goodwife proctor, the wife of successful farmer and tavern keeper, john proctor; martha cory, the wife of another prosperous farmer, giles cory. sarah good fs four-year-old daughter, dorcas, was also put in chains as an accused witch. two magistrates, john hathorne and jonathan

agic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. matthew hopkins (16?.1647) it was once suggested that matthew hopkins, the witch-finder general, had become infallible in his ability to track down witches because he himself had employed a bit of sorcery and managed to steal one of satan fs address books so that he might copy down the names of the devil fs disciples. although hopkins served england in the self-appointed capacity of gwitch-finder h for a period of only two years, his name remains synonymous with the overzealous persecution of those men and women suspected of witchcraft. from 1645 to 1647, hopkins and his two eager assistants, john sterne and mary phillips, scoured the counties of eastern england searching for th

ver which they had no control. hoping to influence the supernatural beings whom they believed controlled their destiny, or at least to appease the beings f wrath, humans sought to know the will of the gods. the ancient chaldeans read the machinations of the gods in the star-filled heavens, as well as in the bloody livers of sacrificed fowl. when the king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written thereon. the children of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cel

THE GOD OF THE WITCHES

ligion was not romanised, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the temple built on the summit of the puy de dome was dedicated to a god called by theromans mercurius, to his worshippers he was known as dumus; cernunnos, in spite of his latinised name,was found in all parts of gaul. few of the names of the indigenous deities of great britain have survived, andthe ritual received scant attention from the roman recorders.when christianity first arrived in great britain it came in from the west and established itself among thepeople rather than the rulers. centuries later other missionaries entered on the east. the christian church hadby this time become more organised, more dogmatic, more

ople of all qualities and conditions, young andold, rich and poor, noble, and ignoble, but especially all sorts of monks and nuns, priests and prelates.[6]the political aspect of the organisation is well exemplified in the trial of the north berwick witches, when atthe instance of their grandmaster they attempted to kill james vi. another example is found among theelizabethan state papers;[7 "the names of the confederates against her majesty who have diverse andsundry times conspired her life and do daily confederate against her ould birtles the great devel, darnally thesorcerer, maude two-good enchantress, the ould witch of ramsbury".william the conqueror rendered waste and desolate nearly half of his new kingdom; the re-peopling of thewilderness seems to have been done in great measure b

the neareast the names were recorded from very early times; the name of the indian deity cannot yet be read, but thetraditional name still survives; in greece and in crete the record is later than in egypt and babylonia. inwestern europe, however, it was not till the roman domination that any written records were made;therefore it is only by tradition and an occasional roman inscription that the names of the homed god areknown to us. the great gaulish god was called by the romans cernunnos, which in english parlance washerne, or more colloquially "old hornie. in northern europe the ancient neck or nick, meaning a spirit,had such hold on the affections of the people that the church was forced to accept him, and he was canonisedas st. nicholas, who in cornwall still retains his horns. our p

canonisedas st. nicholas, who in cornwall still retains his horns. our puck is the welsh boucca, which derives eitherdirectly from the slavic bog "god" or from the same root. the word bog is a good example of the fall of thehigh god to a lower estate, for it becomes our own bogey and the scotch bogle, both being diminutives ofthe original word connoting a small and therefore evil god.many of the names of the devils appear to be diminutives. thus among the group of alsatian witches triedbetween 1585 and 1630,[37] the names for the devil (i.e. the god) were h344mmerlin, peterlin, andkochl366ffel. the first of these may mean a yellowhammer, always regarded as the devil's bird, but as thename is also given as hammer it is suggestive of a diminutive of an epithet of thor; peterlin may be thech

of a traditional name.the name of the god in guernsey was hou. this is clearly indicated by the version of the witch song or hymnquoted by bodin in 1616,[44] where his "diable" is the equivalent of the guernsey hou. bodin's version is,"har, har, diable, diable, saute ici, saute l340, joue ici, joue l340; the guernsey version runs "har, har, hou,hou, danse ici, danse l340, joue ici, joue l340. the names of many of the smaller islands of the channel islandgroup are compounded with the name of this obscure half-forgotten deity; li-hou, jet-hou, brecq-hou, areinstances. it is possible that the welsh god, hu gadarn, hu the mighty, may be connected with the guernseydeity. the name does not occur till the fifteenth century when it appears in a hymn, in which he is plainlycalled god. in view of th

THE KEY TO THE MYSTERIES

rush him beneath your greatness: pardon him "but is it forbidden to kill the tiger which threatens us "if it is a tiger with a human face, it is finer to let him devour us- yet, for all that, morality has here nothing to say "but if the tiger threatens my children "let nature herself reply to you" harmodius and aristogiton had festivals and statues in ancient greece. the bible has consecrated the names of judith and ehud, and one of the most sublime figures of the holy book is that of samson, blind and chained, pulling down the columns of the temple, as he cried "let me die with the philistines" and yet, do you think that, if jesus, before dying, had gone to rome to plunge his dagger in the heart of tiberius, he would have saved the world, as he did, in forgiving his executioners, and in d

THE MAGICIAN S KABBALAH

hockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider a

if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical texts formulate the basic structure of traditional kabbalah, being; the sefer-ha-zohar; book of splendour- first printed 1558-60 and 1559-60 the sefer yetzirah; book of formation- first printed in mantua 1562 the sefer-ha-bahir; book of light- first printed in amsterdam 1651 the zohar was written aro

roken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in the world of briah the archangels, and at the world of atziluth he works directly with the ten names of god in each of the sephiroth (see table one. however, the basic idea is that the universe is broken down into four layers of functionality, each of which resonates with the others. a more practical example of a "four worlds" application is in business planning, where the layers are seen as strategic, tactical, operational, and functional. a full business plan will integrate these layers b

t thought itself to bind yourself to god all the more, and in the words of maggid devarav leyaakov "these thoughts do not come by chance, but in order that you elevate them to their root" this is an important part of kabbalah in that nothing is seen as intrinsically evil, all being part of the one tree. the only evil is separation, and even this can be redeemed through the process of unification. names of the klippoth by sephiroth according to: crowley et al. barrett et al. demonic gray et al. 1 dual contending forces (twins of god) false gods satan/moloch the finishers 2 hinderers lying spirits beelzebub the life-cutter of god 3 concealers (hiding) vessels of iniquity luciferge one who hides 4 breakers in pieces (smiters) revengers of wickedness astaroth those that are crooked 5 burners (

leazar of worms. thus, the numeration of the word avavah "love" being equal to that of achad "unity (both being thirteen) recalls to the kabbalist that love of god is unity with god. as the two words then total together to twenty-six, which is the value of yhvh, the tetragrammaton, then this indicates further that god is "composed" of unity and love. indeed, it is with particular reference to the names of god to which gematria is pointed, as the names are considered in themselves, incomprehensible. although some kabbalists denied the use of gematria as relevant, other workers such as abulafia dealt with gematria so deeply that their works need "decoding" rather than reading. it is said that the torah is likewise written, and that "mistakes" in the original greek and hebrew texts are not mi

THE MARTINIST OPERATIVE GENERAL RITUAL

oubt they are still higher than the air when they perform the same functions now; and it is no more impossible for this divine word to make itself audible, even to one who is deaf and in a place the most deprived of air, than it is difficult for spiritual light to make itself visible to our physical eyes, even though we be blind, and shut up in the darkest dungeon" it is noticeable that all great names of the kabbala of the 16-th, 17-th and 19-th centuries knew the profound value of the pentagrammic name. sedir, in his "history and doctrines of the rose-croix, quotes a disciple of the rose-croix, wilhelm menens of antwerp, who. says in his aureum vellus about the great force which is hidden in the name i.h.s.v.h" which is, evidently, iod-he-shin-vau-he. it should be noted that ieshouah (je

l the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what could be termed the luciferian elements of occultism- in this light all is easily u

THE MIDDLE PILLAR

as referred to the t h g known. and the thrd person "he" was referred to the activity of the thnker-though all three were considered an indissoluble unity. but bearing in mind at all times the concept of the middle way by which the extremes of the opposites may be avoided, they chose as the word to express the higher self in ths slight ritual the second pronoun "thou" the other words employed are names of sephroth on the tree of life. geelurah or "power" is that center numbered five on the diagram. gedulah or "mercy" is the fourth.3 these two are the centers represented by the two lodge room pillars, the two opposites encountered in everyday life. it is of these two centers that speaks the ritual in junction already quoted about unbalanced severity being cruelty and oppression. malkuth is

idered as key notes by means of which access is obtained to the consciousness of the different parts of our being, the existence of whch hitherto we have been kept in ignorance.5 with each of these five centers there is associated a divine name to be used as a vibratory formula. the attributions as we have received them, together with the traditional name of the sephroth, are given below with the names of the principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine name

he principles active in the human psyche. the numberings are those that appear on the tree.6 1. kether-yechidah "ahih (pronounced "eh-he-yeh) daath-the link "yhvh alhim("ye-hoh-voh e-loh-heemn)7 6. tiphareth-ruach "yhvh aloah ve-daath("ye-hoh-voh el-oah ve- da-ath)g 9. yesod-nephesh "shaddai al chai("shah-dai ei chain)9 10. malkuth-body "adni hartz("ah-doh-nai ha-ah-retz) the divine names and the names of the sephiroth should naturally be committed to memory, as also the following scheme of their position or relation to parts of the human frame (see figure 4, p. 73. kether, the first sephirah, is a center of light, and in the qabalistic cross, it is attributed to a center posited slightly above the crown of the head. it refers to that higher genius or it which, not yet fully incarnated wit

efforts to the formulation not only of the middle pillar, but the sephiroth of the two side columns as well. by doing this, he formulates within the sphere of sensation the three pillars of the complete tree of life.5 the techmque and the procedure to be followed is precisely that delineated with regard to the sephiroth of the middle pillar. the only gap in the student's knowledge are the divine names of the sephiroth of the two side pillars, and these i give below together with the appropriate colors. when there is much time at the student's disposal, and when he has won sufficient confidence in his ability, an additional aid is to employ the archangelic names in addition to the divine names with the several centers. for example, when visualizing tiphareth as a glowing golden sphere, he

ew "prayer of david" from the old testament, found in the first book of chronicles 29:l "the prayer of david at the foundation of the temple" reads as follows: unto thee, 0 tetragrammaton, are the greatness and the power and the beauty and the victo y and the glo y, for unto thee is everything in the heavens and the earth. unto thee, 0 tetragrammaton, is the kingdom. ths single verse mentions the names of several sephiroth, including: chesed, geburah, tiphareth, netzach, hod, and malkuth. the lord's prayer from the new testament states: for thine is the kingdom and the power and the glory, forever and ever, amen.4 this is only slightly different from the qabalistic cross, which states (in english: thou art the kingdom and the power and the glo y, the world forever, unto the ages. amen. the

THE MOTHMAN PROPHECIES

en things" mary flared "i've been with him when he saw them" brown smiled weakly at the success of his simple gambit "could you take me out t t take me where you you and k k keel saw saw things "i'm not going to do anything except go home to bed" mary declared flatly "is k k keel in p p point pleasant "no. he lives in new york "i i think he m m makes up all these stories "look, i can give you the names of some of the people here who have seen things" mary said wearily "you can talk to them and decide for yourself. but i just can't escort you around "i'm a friend of g g gray barker" he repeated lamely. outside the office a massive crane creaked and rumbled, dragging a huge hunk of twisted steel out of the river. iii. on april 22, 1897, an oblong machine with wings and lights "which appeared

ried to assure the women that there had to be a natural explanation. his sister-in-law gwendoline decided to call the local air force base at palmero. she spoke to an officer there and he seemed quite interested in her story and asked several questions. an hour later the family received a long-distance phone call from another air force base (none of them could remember the name of the base or the names of the officers when i interviewed them several months later. each one of them was interviewed at great length by "three or four officers" they were told that their conversation was being taped, and the questions followed a pattern which suggested the officers were filling out detailed forms on the other end of the line. however, all of them were disappointed to find the air force would not

rts in which the witnesses allowed their names to be used. i avoided "blind" items. but as time went on and i saw what was happening to some of these people, i realized they had to be protected, not from men in black or sinister government agencies but from the ufo believers themselves. this unfortunate problem persists, and this is why i have used blind items here, or, in some cases, altered the names of the witnesses or their location. this is a common policy in medical books and scientific literature, but it is sad that it becomes necessary in studies of this kind. ii one sunday afternoon in the spring of 1967, i was walking along forty-second street and third avenue with a lady friend. there were very few people on the streets at the time. suddenly a tall, thin man came around a corner

on the hilltops, expectantly scanning the skies. their elders, jaded by nearly thirty years of signs and wonders, no longer scoff. believers in extraterrestrial visitants and saviors from outer space are now welcomed on the most respectable television shows to broadcast their propaganda for that imaginary world with its superior technology and its marvelously stupid representatives who adopt the names of ancient gods and moan they are prisoners of time. people ask me still if i know what the future holds. but, just as i used socratic irony in my investigations, i can only admit like socrates that the more i learn the less i know. my glimpses of the future were all secondhand and were frequently garbled by accident or design. all of the generations before ours were infested with false prop

THE NECRONOMICON SIMON VERSION

the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10

rs, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one li

h at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisfied and did cleave unto the armies of lord marduk. wherefore it is wise to conjure it in the names of the three great watchers who existed before the confrontation from whose borne the watcher and his race ultimately derive, and those three are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who pro

, the evil lords! thee i summon, queen of the eastern ways, that thou mayest protect me from the eye of death, and the evil rays of the endukugga and nindukugga! be watchful, queen of the eastern ways, and remember! spirit of the east, remember! invocation of the southern gate thee i invoke, angel, guardian against the urulu dread city of death, gate of no return! do thou stand at my side! in the names of the most mighty hosts of marduk and enki, lords of the elder race, the arra, do thou stand firm behind me! against pazuzu and humwava, fiends of the southwest winds, do thou stand form! against the lords of the abominations, do thou stand form! be thou the eyes behind me, the sword behind me, the spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember

y be invoked. the spirits of the seven spheres may be invoked. the spirits of the flame may be invoked. in all, there may be one thousand-and-one spirits that are of principal importance, and these you will come to know in the course of your experiments. there are many others, but some have no power, and will only confuse. the best spirits to summon in the early rites are the fifty spirits of the names of lord marduk who give excellent attendance and who are careful watchers of the outside. they should not be detained any longer than is necessary, and some are indeed violent and impatient natures, and their task is to be given in as short a time as possible, and then they are to be released. after these, the spirits of the seven spheres may be invoked to advantage, after the priest has alr

THE PATH OF KABBALAH

world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of bet

, meaning he was able to feel spiritual degrees, and he described them in a book he entitled the torah. the torah strictly forbids depicting of spiritual phenomenon as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the creator. every word in the torah is a name of the creator. the names of the creator are one s sensations of him, while he himself has no name. it is the attaining individual who gives names to the creator according to his sensation of him: kind, merciful, mighty, fearful and so on. the torah describes everything moses discovered and understood of the spiritual worlds, everything that 87 of 273 the creator revealed before him and commanded him to convey to us

names and words from lines and dots, which is how all the holy books are written. it turns out that writing is information about spiritual acts and forces. when a kabbalist reads a book, he can perform the actions according to the instructions he gets from the letters. when we read in those holy books, we think they are about past events, but the torah specifically states: the entire torah is the names of the creator. all the words in the torah tell us either about the vessels, or their operations. this means that the entire torah is the very same wisdom of kabbalah we are studying now, just written in a different language. as a rule, there are four languages: the language of the torah, the language of the agada (legends, that of the talmud and the language of kabbalah. all of them were in

pleted that which he preliminarily thought of. and while man has not attained perfection, these lights that are destined to come to him, are deemed surrounding lights. that means that they stand ready for him, awaiting his attainment of the vessels of bestowal. then they will be dressed within the able vessels. thus, even when the vessels are absent, when one delves in this wisdom, mentioning the names of the lights and the vessels related to his soul, they right away illuminate 127 of 273 him to a certain degree. however, they illuminate him without dressing in the internality of his soul, since he doesn t have the vessels needed to receive them. indeed, the illumination one receives time and again when studying, draws to him grace from above, imparting him with a bounty of sanctity and p

ht with fourth degree coarseness. partzuf ab is emanated on the screen that can receive light with third degree coarseness. partzuf sag is emanated on the screen that can receive light with second-degree coarseness. partzuf ma is emanated on the screen that can receive light with first-degree coarseness. partzuf bon is emanated on the screen that can receive light with root degree coarseness. the names of the partzufim are given according to the quality and the quantity of the lights that fill them. malchut comes out as behina dalet, meaning the fifth in the evolution of the light of the creator s essence. for that reason she receives from her previous phases and consists of them. this is also the reason why malchut has five phases of desire, from the smallest, that of behinat shoresh, to

THE ROSICRUCIAN MANIFESTOS

to the king of spain; for europe is with child and will bring forth a strong child, who shall stand in need of a great godfathers gift. after the death of j.o. brother r.c. rested not, but as soon as he could, called the rest together (and as we suppose) then his grave was made; although hitherto we (who were the latest) did not know when our loving father r.c. died, and had no more but the bare names of the beginners, and all their successors to us; yet there came into our memory, a secret, which through dark and hidden words, and speeches of the 100 years, brother a. the successor of d (who was of the last and second row and succession, and had lived amongst many of us) did impart unto us of the third row and succession; otherwise we must confess, that after the death of the said a. non

ot in any wise in his estate ashamed of. the year following after he had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus purse, he thought (he being a good architect) to alter something of his building, and to make it more fit: in such renewing he lighted upon the memorial table which was cast of brasse, and containeth all the names of the brethren, with some few other things; this he would transfer in another more fitting vault: for where or when fra: r.c. died, or in what country he was buried, was by our predecessors concealed and unknown unto us. in this table stuck a great naile somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plaistering

THE SHADOWED ONES

watcher as their genius, and such other watchers may communicate accordingly. know the grimoire of azal ucel opens forth this way, hidden not by the words spoken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel

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

gude h may say, that of alice and her lover is not. to adulterate is to debase; but there is no debasement here. love burns pure as a flame, and if it is, as it is here, between a married woman and a lover who is not her legal husband, so much deeper the lesson, so much vaster the love; defying all for its own sake: and here, as we shall see in the end, sacrifices itself, so as not to tarnish the names of innocent children, which the old harridan society would otherwise have besmirched with her foul saliva. in gmessaline h we however have, as the poet says gleprous entanglements of sense h; here is a magnificent passage heated with passion and not a little lust: breast to great breast and thigh to thigh, we look, and strain, and laugh, and die. i see the head hovering above to swoop for cr

which on the very face of the argument seem to condemn a system which aimed at supplying mankind with a great and beautiful truth. we should not like to say that aleister crowley fs poems are entirely guiltless of the accusation of obscurity; but to the uninitiated more lies below the surface than is ever dreamt of; and we do not consider that the use which he frequently makes of words, or rather names of an inward grace, should be considered as obscure. it is not difficult for the most uninstructed in the qabalah to discover that binah is equivalent to inspiration or understanding, that chokmah means wisdom or revelation, or in fact to grasp the simpler ideas contained in the sephirotic scheme. without such knowledge, in fact, half the pleasure is lost in not understanding these poems, an

of ceremonial magic. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can and will. the spirits of the goetia are portions of the human brain.*1. their seals therefore represent (mr. spencer fs projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit. i trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtaine

THE ABYSS AND TABAET

ecific physical attrtibutes but could detect spirits, sat at the mouth of hell and sought to drag souls into darkness. material based daevas such as druj nasu, came in the form of a fly and transformed the body into dark matter and the spirit into a type of spiritual predator. the names and etymology of ahriman (satan) in rabbinical, which is old jewish religious text and apocryphal writings, the names of satan (adversary) are many. just as his forms are different, so is the source of him, remember that the adversary is both of darkness and light and uses elements of both in accordance with his will. belial as the name of the adversary in recent times been considered different from satan, old grimoire texts mention belial was the angel created after lucifer. belial is considered by hebrew

sted to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen and expand the concept of i. use the techniques of yoga: discipline, attainment and self-control to begin a crystallization of the psyche. summary tabaet is just one of the names of the adversary, his forms are many, just as his bride, yet the blackened fire is imperishable. sorcery and the adversary are an interconnected fire, both are from the earliest legends and myths of rebellion. as ahriman first entered the creation of the world as a serpent and toad, his words defined the very essence of all sorcery and magick, i will seduce all material life into disaffectio

THE BOOK OF GATES

above his horns. he stands within a shrine which is enveloped in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god who holds a staff in his hand. the names of the first seven gods are--nepemeh 1, nenha, 2, ba, heru, beha-ab, khnemu, and setchet; the third has the head of a ram, and the fourth that of a hawk. the last six gods click to view the boat of the sun towed by gods of the tuat. are described as "gods who are in the entrances" the god who bears the staff has no name. the text which refers to the sun-god reads- p. 89 click to view seven o

this picture are those who unite themselves to ra, and they make his births to come click to view (left) the stablishers of the red crown (right) the gods who give names. to pass in the earth; their souls go forward in his train, but their bodies remain in their places (or, seats" of the four reneniu it is said"[those who are in this picture are they who give the name to ra, and they magnify the names of all p. 298 his forms; their souls go forward in his following, but their bodies remain in their places (or, seats] 1 of the four goddesses wearing the white crown it is said "those who are in this picture are they who make click to view goddesses who stablish the white and red crowns [paragraph continues] maat to advance, and who make it to be stablished in the shrine of ra when ra taketh

THE SECRET RITUALS OF THE OTO

d deputy grand master, with jurisdiction over members already received or to be received by him. mr. ellic howe has written17 that in the absence of documentary evidence it would be unwise to try to link steiner with reuss s ordo templi orientis; nevertheless, i remain confident that such a link almost certainly existed. it must be considered that (a) mysteria maxima normally formed a part of the names of o.t.o. national sections the swiss section, for example, was mysteria mystica veritas, the british section, led by aleister crowley, was mysteria mystica maxima (b) women were admitted into the group led by steiner; this would be normal in the o.t.o. but not in memphis and misraim (c) by the time he came to write his autobiography steiner was clearly ashamed of his former ritualistic file

THE HOLY BIBLE KING JAMES VERSION

before mamre; 25:10 the field which abraham purchased of the sons of heth: there was abraham buried, and sarah his wife. 25:11 and it came to pass after the death of abraham, that god blessed his son isaac; and isaac dwelt by the well lahai-roi. 25:12 now these [are] the generations of ishmael, abraham s son, whom hagar the egyptian, sarah s handmaid, bare unto abraham: 25:13 and these [are] the names of the sons of ishmael, by their names, according to their generations: the firstborn of ishmael, nebajoth; and kedar, and adbeel, and mibsam, 25:14 and mishma, and dumah, and massa, 25:15 hadar, and tema, jetur, naphish, and kedemah: 25:16 these [are] the sons of ishmael, and these [are] their names, by their towns, and by their castles; twelve princes according to their nations. 25:17 and

n the land of canaan; and went into the country from the face of his brother jacob. 36:7 for their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. 36:8 thus dwelt esau in mount seir: esau [is] edom. 36:9 and these [are] the generations of esau the father of the edomites in mount seir: 36:10 these [are] the names of esau s sons; eliphaz the son of adah the wife of esau, reuel the son of bashemath the wife of esau. 36:11 and the sons of eliphaz were teman, omar, zepho, and gatam, and kenaz. 36:12 and timna was concubine to eliphaz esau s son; and she bare to eliphaz amalek: these [were] the sons of adah esau s wife. 36:13 and these [are] the sons of reuel; nahath, and zerah, shammah, and mizzah: these

ned in his stead. 36:37 and samlah died, and saul of rehoboth [by] the river reigned in his stead. 36:38 and saul died, and baal-hanan the son of achbor reigned in his stead. 36:39 and baal-hanan the son of achbor died, and hadar reigned in his stead: and the name of his city [was] pau; and his wife s name [was] mehetabel, the daughter of matred, the daughter of mezahab. 36:40 and these [are] the names of the dukes [that came] of esau, according to their families, after their places, by their names; duke timnah, duke alvah, duke jetheth, 36:41 duke aholibamah, duke elah, duke pinon, 36:42 duke kenaz, duke teman, duke mibzar, 36:43 duke magdiel, duke iram: these [be] the dukes of edom, according to their habitations in the land of their possession: he [is] esau the father of the edomites. 3

r, and their little ones, and their wives, in the wagons which pharaoh had sent to carry him. 46:6 and they took their cattle, and their goods, which they had gotten in the land of canaan, and came into egypt, jacob, and all his seed with him: 46:7 his sons, and his sons sons with him, his daughters, and his sons daughters, and all his seed brought he with him into egypt. 46:8 and these [are] the names of the children of israel, which came into egypt, jacob and his sons: reuben, jacob s firstborn. 46:9 and the sons of reuben; hanoch, and phallu, and hezron, and carmi. 46:10 and the sons of simeon; jemuel, and jamin, and ohad, and jachin, and zohar, and shaul the son of a canaanitish woman. 46:11 and the sons of levi; gershon, kohath, and merari. 46:12 and the sons of judah; er, and onan, a

which he sware genesis page 30 to abraham, to isaac, and to jacob. 50:25 and joseph took an oath of the children of israel, saying, god will surely visit you, and ye shall carry up my bones from hence. 50:26 so joseph died [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in egypt. page 31 exodus the second book of moses, called exodus 1:1 now these [are] the names of the children of israel, which came into egypt; every man and his household came with jacob. 1:2 reuben, simeon, levi, and judah, 1:3 issachar, zebulun, and benjamin, 1:4 dan, and naphtali, gad, and asher. 1:5 and all the souls that came out of the loins of jacob were seventy souls: for joseph was in egypt [already] 1:6 and joseph died, and all his brethren, and all that generation. 1:7 an

TURNER ROBERT ARBETEL OF MAGICK

on the lord in thy ignorance, and he will hear thee. and remember that thou give honour unto god, and say with the psalmist, not unto us, lord, but unto thy name give the glory. the second septenary. aphorism 8. even as the scripture testifies, that god appointeth names to things or persons, and also with them hath distributed certain powers and offices out of his treasures: so the characters and names of stars have not any power by reason of their figure or pronunciation, but by reason of the vertue or office which god hath ordained by nature either to such a name or character. for there is no power either in heaven or in earth, or hell, which doth not descend from god; and without his permission, they can neither give or draw forth into any action, any thing they have. aphorism 9. that i

ely xnxv, who hath given unto all things, that they be that which they are: and by his word alone, through his son, hath produced all things out of nothing, which are in being. he calleth all the stars. and all the host of heaven by their names. he therefore knoweth the true strength and nature of things, the order and policie of every creature visible and invisible. to whom god hath revealed the names of his creatures. it remaineth also, that he receive power from god, to extract the vertues in nature, and hidden secrets of the creature; and to produce their power into action, out of darkness into light. thy scope therefore ought to be, that thou have the names of the spirits, that is, their powers and offices, and how they are subjected and appointed by god to minister unto thee; even as

or what cause soever, hath his efficacie in this business, for which it is given, in the time prefixed: but it is to be used the same day and planetary hour wherein it is given. 7. god liveth, and thy soul liveth: keep thy covenant, and thou hast whatsoever the spirit shall reveal unto thee in god, because all things shall be done which the spirit promiseth unto thee. aphorism 18. there are other names of the olymick spirits delivered by others; but they onely are effectual, which are delivered to any one, by the spirit the revealer, visible or invisible: and they are delivered to every one as they are predestinated: therefore they are called constellations; and they seldome have any efficacie above 40 yeers. therefore it is most safe for the young practisers of art, that they work by the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose, with my nod, the lu

s, makes jupiter, the supreme god, the distributor of both good and evil.1 the name of jupiter, zeuj, was originally one of the titles or epithets of the sun, signifying, according to its etymology, aweful or terrible;2 in which sense it is used in the orphic litanies.3 pan, the universal substance, is called the horned jupiter (zeuj kerasthj; and in an orphic fragment preserved by macrobius4 the names of jupiter and bacchus appear to be only titles of the all-creating power of the sun. aglae zeu, dionse, pater pontou, pater aihj `hlie paggentor. in another fragment preserved by the same author,5 the name of pluto, aidhj, is used as a title of the same deity; who appears therefore to have presided over the dead as well as over the living, and to have been the lord of destruction as well as

have here undertaken to examine; for so long as those nocturnal meetings were preserved, it certainly existed, though under other names, and in a more solemn dress. the small remain of it preserved at isernia, of which an account has here been given, can scarcely be deemed an exception; for its meaning was unknown to those who celebrated it; and the obscurity of the place, added to the venerable names of s. cosimo and damiano, was all that prevented it from being suppressed long ago, as it has been lately, to the great dismay of the chaste matrons and pious monks of isernia. traces and memorials of it seem however to have been preserved, in many parts of christendom, long after the actual celebration of its rites ceased. hence the obscene figures observable upon many of our gothic cathedr

igny, at cives in the diocese of viviers, at vendre in the bourbonnais, at auxerre, at puy-en-velay, in the convent of girouet near sampigny, and in other places. at a distance of about four leagues from clermont in auvergne, there is (or was) an isolated rock, which presents the form of an immense phallus, and which is popularly called st. foutin. similar phallic saints were worshipped under the names of st. guerlichon, or greluchon, at bourg-dieu in the diocese of bourges, of st. gilles in the cotentin in britany, of st. rene in anjou, of st. regnaud in burgundy, of st. arnaud, and above all of st. guignol near brest and at the village of la chatelette in berri. many of these were still in existence and their worship in full practice in the last century; in some of them, the wooden phall

and in more modern times it has been called maiden-hair, and our lady's hair. another plant, the asplenium trichomanes, was and is also called popularly maiden-hair, or maiden's-hair; and we believe that the same name has been given to one or two other plants. there is reason for believing that the hair implied in these names was that of the pubes.1 we might collect a number of other old popular names of plants of a similar character with these just enumerated. in an old calendar of the romish church, which is often quoted 1 fumitory was another of these plants, and in a vocabulary of plants in a ms. of the middle of the thirteenth century, we find its names in latin, french and english given as follows, fumus terr, fumeterre, cuntehoare. see wright s volume of vocabularies, p. 17. 168 on

TYSON DONALD NEW MILLENNIUM MAGIC

n hearts, it will come. as jesus, one of the greatest magi, rightly observed "ask, and it shall be given you (matthew 7:7. but if they play the hypocrite, they will seek in vain, and devils will mock them. the magi should ask the light for instruction in the art of magic. the light will give it if their purposes are honest and if magic is a part of their personal des- tinies. they may ask for the names of spirits, the signs that will bind them, their true forms accordmg to human understanding, and all other aspects of the art. usually the light will communicate through intermediate spirit entities. these are referred to as angels in the major religions. the light is too exalted to involve itself directly with the material illusions of magic, although on rare occasions of great need this so

er created things. the myth of adam and eve represents the transition from triangle to square. adam's sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel

separated at the time of the cre- ation of the universe from the four dimensions we know as the space-time contin- uum, and to have shrunk down into a tiny ball centimeters in size (if the mathematical point can ever be said to have a measurable size, this may be it. thus, the letters of ihvh correspond to the number of dimensions in time-space table of decagram c 8 color symbol beast i sephiroth names of cod archangels order of angels heaven clear point phoenix kether eheieh metatraon chaioth haqadesh north star zodiac 0 chokrnah daath binah yah ratziel auphanirn tint line dragon yellow swastika gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn ho

relates the many disparate subsystems of magic, such as astrology, the tarot, the occult elements, the angelic hierarchy, numerology, the hebrew letters and their many occult uses, the demon- ic hierarchy, the ritual instruments, the various levels of human awareness, the four worlds or planes of being, and so on. in the traditional jewish kabbalah, attention is focused mainly on the use of holy names of god as mantras, and the numerical manipulation of sacred texts for the purpose of achieving a transcendent awareness of divinity. rabbis have employed the kabbalah for the attainment of mystical experience, not earthly power. even jewish magicians, who were called ba'alei shem (masters of the name, manipulated the sacred texts for their practical purposes such as healing and driving out d

the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other names of power, because they make up the ten emanations of creation. it is important to grasp this point. the ten names are not merely associated with the sephiroth-the names of god are the sephiroth. by contrast, the ten names by which the sephiroth are usually called, such as kether, chokmah, binah, and so on, a

TYSON DONALD SOUL FLIGHT

n. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mitan) of the ritual space that holds up the roof, representing the starry heavem4 during his ecstasy, this tree or post becomes for the shaman the central channel of the universe that he is able to

s astral doorways. the most popular were the tarot cards and the symbols of geomancy. israel regardie wrote "it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite distinct in character from those of the tattwa cards. the hebrew letters, the tarot cards and sigils, the planetary and zodiacal signs, and sigils of every description may be used to yield the symbolic door to a subtle plane."144 the geomantic symbols are formed by randomly poking four rows of holes into the ground with a stick and counting u

rstood spiritualists had little understanding of the use of ritual, either for transformation or for personal security. they conducted their astral experiments and dances in a casual way, disdaining what they conceived to be the outmoded trappings of the ceremonial occultism of the middle ages. they did not bother with a circle of protection, or with the use of symbols to act as gateways, or with names of power designed to command various types of spiritual beings, such as were used by members of the golden dawn. this indifference is encountered quite often in modern times. channelers in general express contempt for ritual because they believe that they do not need it in order to establish communication with the spirits that speak through their voices. true enough. but they seldom consider

egyptians and the gnostics, who used words composed of vowel sounds as weapons and as instruments of compulsion on the astral levels. these words were meaningless in the ordinary sense, and came to be known as barbarous words of evocation, since it was believed that they derived from ancient and forgotten languages. however, the words used by the golden dawn were not meaningless, but were hebrew names of god that were sounded by members of the golden dawn in a manner similar to the way that the egyptian magicians and gnostic priests vocalized their barbarous words. israel regardie wrote that the supreme defense when traveling in astral realms was to assume the god-form of harpocrates, the greek god of healing "the astral image should be formulated either as rising from a lotus, or else st

rmal human consciousness was capable of ascending. tiphareth is infused with divine radiance continually from the summit of the tree, the sphere of kether (the crown, via the vertical path that links kether with tiphareth. to rise on the planes in this manner was to ascend in consciousness directly toward god as high as consciousness was able to rise. the divine names mentioned by mathers are the names of god assigned to the sephir t h. tohe d ivine name used by the golden dawn in malkuth is adonai ha-aretz (lord of earth, those in yesod are shaddai and el chai (almighty and the mighty living one, and those in tiphareth are eloah vedaath and ihvh (god manifest and tetragrammaton. tetragrammaton was vocalized by means of its individual hebrew letters as yod- heh-vav-heh, or sometimes as yah

TYSON DONALD THE MAGICAL WORKBOOK

xercise 18 visualization 11: leaving the body .61 exercise 19 visualization 111: astral temple .64 contents ix exercise 20 projection of the will i: affecting an object .68 exercise 2 1 projection of the will 11: affecting an element. 71 exercise 22 projection of the will 111: affecting a living being .74 exercise 2 3 aura awareness .81 exercise 24 groundng and centering .86 exercise 25 vibrating names of power .90 exercise 26 charging an object -97 kercise 27 the kabbalistic cross. 105 exercise 28 the middle pillar. 111 exercise 29 projecting the lesser circle. 121 exercise 30 projecting the greater circle. 125 x contents exercise 3 1 invoking the guardians of the quarters, 130 exercise 32 projecting the pentagram. 140 exercise 33 lesser invoking ritual of the pentagram .i50 exercise 34 r

e exercises in the present work adhere to the golden dawn system of occult correspondences. golden dawn associations are used by the majority of ritual magicians and pagans practicing magic today, even though many of them have no idea where these symbolic relationships originated. the most important of these correspondences is the assignment of the four philosophical elements, spirits, angels and names of power to the four points of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, seven astrological planets, and three simple elements. it is essential that beginners learn both the occult correspondences and the basic ritual techniques taught by the original golden dawn, even if they have no special interest in the order and no

ht. two senses, sight and hearing, are employed, but the attention is primarily devoted to the sounds involved. the gaze is fured on the spout of the kettle to prevent it from wandering, then the attention of the mind is turned to the sounds of the heating water. concentration of awareness through the sense of hearing is useful when using audible (as opposed to mental) mantras, and when vibrating names of power aloud on the breath. it also has a function when music is employed during rituals. it is possible to use the energy in music to project the will more powerfully, but this technique requires the ability to sustain an intense focus of awareness on sound for extended periods of time. if you do not own a whistling kettle, use a regular cooking pot, and continue the exercise until the wa

ng actual ritual work. you need only assume the standing pose and feel yourself an extension of the ground as you spread your arms to form your body into a cross and speak the words "the cross grounds me" then press your hands together palm to palm in front of your chest and speak the words "the star centers me" as you visualize the three rays of light intersecting at your heart-center. vibrating names of power a ssume the standing pose in your practice area facing east, with your gaze directed straight ahead and your eyes focused on the distant horizon that lies beyond the walls of your chamber. visualize high above your head a blazing blue-white star of pure spiritual energy that is untainted by intention, thought, emotion, or sensation. let your inner awareness rise up to this white sta

rom the star through the top of your skull to your heart-center. visualize this center as a three-inch transparent sphere of glowing golden radiance, the color of sunlight. the exact focus of the white ray descending from the star is the center of the yellow sphere. allow your awareness to slide down the interior channel of this white ray to your heart-center. continue to draw spiritual vibrating names of power 91 energy down the ray until your heart-center turns from yellow to soft radiant white with a slight golden tint. visualize the hebrew letters of the name ihvh (i, h= 7, v= 1, h- 7) written within the globe of your heart-center from right to left. they blaze with brilliant blue-white light against the softer, slightly yellow background of the sphere, and flicker with electricity aro

TYSON DONALD THE POWER OF THE WORD

ame way as the pentagram is employed in ceremonial magic for invoking and banishing the four elements. this technique will prove of immense value to occultists, both in their ritual work and as a mnemonic for the forms and associations of the banners. as i will demonstrate, it also provides a graphic explanation of the underlying relationship between the banners and the zodiac signs. the fivefold names of jesus, ihshvh and ihvshh, which were created by the christian kabbalists of the renaissance to supplant ihvh, are examined in both a theoretical and practical way, and their vital role in the hieroglyphic monad of john dee is revealed. clues provided by dee in his monad and in his enochian keys lead to the extraction, by traditional kabbalistic methods, of a previously unsuspected order o

lo calls the name ineffable and says that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy place-in other words, for priests in the temple. in their own language the jews referred to the name as shem ha- mephoresh (w?15?3d;1w" the distinctive excellent name" this designation 2 tetragrammaton is often assigned by occultists to the seventy-two names of three letters extracted by kabbalistic methods from three verses in exodus, but it more properly belongs to tetragrammaton itself. in biblical times, the name was known to the common people and was used in a form of greeting not unlike "god be with you" as early as the fourth century before christ, its use was suppressed. the reason for the restriction of the name is not known. possibly i

worshipped its god with sacrifices. that is why he led the israelites to this mountain after their deliverance from egypt and taught them how to worship ihvh. he wished them to have the continuing protection and blessing of this most potent god who had secured their freedom through his miracles. the meaning of the name is not known with certainty. it is often stated that while the numerous other names of god are merely descriptive of divine attributes (see the comments of moses maimonides in appendix b, the ineffable name means supreme deity completely and exclusively and cannot be referred to any lesser function. the derivation of the word is obscure, but it may have descended from the hebrew verb hayah (to be, as is implied by the words of god to moses on horeb. thus the meaning of the

ntury that the true pronunciation is i, iabe, or in another manuscript iave. theodoret, who was born at antioch, says that the samaritans used the pronunciation iabe, or in another passage, iabai. in magical manuscripts, where the name was used as a word of power, the form i, iabe, occurs frequently, and the form i, iaba, is also common. in a magical manuscript from ethiopia that lists the occult names of jesus, yawe is found. even though the manner of speaking the tetragrammaton may be said to have been lost officially, there are many in modern times who have claimed, and continue to claim, possession of the single, true esoteric pronunciation. early in the present century, it was recorded (montgomery, journal of biblical literature xxv [19061, pp. 49-51) that the modern samaritan priests

rd from deity to matter or upward from matter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the sup

VOX SABBATUM

pirit of self-development. vox sabbatum the witches sabbat 23 lucifer is the djinn of which you seek to communicate with through yourself; by the meditative state of the luciferian sabbat you uplift and rise in the psyche to vox sabbatum the witches sabbat 24 that aethyric storm of wind and weightlessness, and by your will alone you pronounce those secret words which shall be you re making. other names of lucifer or azazel are from the gnostic ancient texts, he is called yaltabaoth, samael and saklas. he was the djinn or spirit of darkness which gave to many other angels (who fell with him) the black flame, those being athoth, who is called the reaper, the second is harmas, who is an eye of envy, kalila-oumbri is the third, yabel, the fifth being adonaiou, who is also sabaoth, cain is the

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

in. in width. it contains 21 columns of hieratic text which are written in short lines and are poetical in character, and 12 columns or pages of text written in long lines; the total number of lines is between 930 and 940. the text is written in a small, very black, but neat hand, and may be assigned to a time between the xxvith dynasty and the ptolemaic period. the titles, catch-words, rubrics, names of apep and his fiends, and a few other words, are written in red ink. there are two colophons; in the one we have a date, namely, the "first day of the fourth month of the twelfth year of pharaoh alexander, the son of alexander" i.e, b.c. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the crea

posed to owe the foundation of their craft to a decree of ra himself. ra next sent for the god thoth, and when he came into the presence of ra, he invited him to go with him to a distance, to a place called "tuat" i.e, hell, or the other world, in which region he had determined to make his light to shine. when they arrived there he told thoth, the scribe of truth, to write down on his tablets the names of all who were therein, and to punish those among them who had sinned against him, and he deputed to thoth the power to deal absolutely as he pleased with all the beings in the tuat. ra loathed the wicked, and wished them to be kept at a distance from him. thoth was to be his vicar, to fill his place, and "place of ra" was to be his name. he gave him power to send out a messenger (hab, so t

called "heru- behutet" and by this name horus was known ever after at edfu. ra embraced horus, and referred with pleasure to the blood which he had shed, and horus invited his father to come and look upon the slain. ra set out with the goddess ashthertet(`ashtoreth) to do this, and they saw the enemies lying fettered on the ground. the legend here introduces a number of curious derivations of the names of edfu &c, which are valueless, and which remind us of the derivations of placenames propounded by ancient semitic scribes [fn#23] i.e, ra on the horizon. plate v. horus standing on the back of the hippopotamus-fiend, and spearing him in the presence of isis. plate vi. the "butcher-priest" slicing open the hippopotamus-fiend. in gladness of heart ra proposed a sail on the nile, but as soon

ugust, 1857, and august-sept, 1858, paris, 8vo, with plate [fn#35] brugsch, geschichte aegyptens, 1877, p. 627 ff; birch, records of the past, old series, vol. iv, p. 53 ff; budge, egyptian reading book, text and transliteration, p. 40 ff; translation, p. xxviii. ff [fn#36] aeg. zeit, 1883, pp. 54-60 [fn#37] maspero, les contes populaires, 3rd edit, p. 166. the legend, after enumerating the great names of rameses ii, goes on to state that the king was in the "country of the two rivers" by which we are to understand some portion of mesopotamia, the rivers being the tigris and euphrates, and that the local chiefs were bringing to him tribute consisting of gold, lapis-lazuli, turquoise, and logs of wood from the land of the god. it is difficult to understand how gold and logs of wood from sou

emonies that were intended to produce evil effects. the act of spitting, however, was intended sometimes to carry a curse with it, and sometimes a blessing, for a man spat in the face of his enemy in order to lay the curse of impurity upon him, and at the present time, men spit upon money to keep the devils away from it [fn#67] the gods were, according to one belief, nothing more than the various names of ra, who had taken the forms of the various members of his body [fn#68] thus the god's own name became his most important talisman [fn#69] the position of isis as the "great enchantress" is well defined, and several instances of her magical powers are recorded. by the utterance of her words of power she succeeded in raising her dead husband osiris to life, and she enabled him by their mean

WESTERN MANDALAS OF TRANSFORMATION SR AL

prised at the results. in creating a talisman, a great amount of versatility and creativity can be employed using the various symbols, numbers, and letters given in the charts in this book, but there are certain divine names that should be on every talisman. the magician knows that these are symbolic designations of divine qualities and powers: 1. the words "in the name of" followed by one of the names of god, i. e, by referring to the sephira being invoked (see page 25. this could be written in english or abbreviated in the hebrew form (mshb. the sigil of the divine name taken from the rose could also suffice. if the former method is used, the words could be written around the rim, leaving the inside blank for the rest of the design. 2. the name of the archangel associated with the sephir

ledge and conversation (of the holy guardian angel) is rooted in the very spirit and body of the whole being, and no danger is there at all of an illumination obsessing him with a fanatical idea, or overthrowing the balance of his mind (1972, p202-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of intelligences and spirits, which we will examine in more detail in later chapters) this is because the divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciousness. review the char

vine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciousness. review the chart in figure 3-a, which lists the sephiroth and their corresponding divine names, before each magical session. the names of the archangels are useful for this purpose, since they represent the first manifestation in the outpouring of the god-energy. one will also note other god-names which specifically correspond to the kameas when we get to these individual sections. they will be marked with an asterisk. note that planetary angelic energy is not the same, as archangelic names, even though at times they may se

kameas) and use tables r and s to trace them onto a kamea. one of the most frequent mistakes in many sigils is that the a gets dropped in the angelic name. it may be arbitrary to leave out an a, since it is often taken as a vowel e. g, bartzabel, but it is an important part of the name at the end because the al (or el) is that part of the angelic name which relates it to one of the sacred hebrew names of god. if, in forming a telesmatic image of an entity (for example, one's guardian angel, or one of the archangels, one leaves out the a of the al ending, it would be the same as leaving off the wings (aleph).an essential part of its angelic nature. it would also change the numerical spelling of the name. the student should keep this principle in mind. sigils change if the pronunciation cha

riate correspondence. the sigil of the h. g. a. and the statement of purpose were initialed on the back of this talisman, rather than incorporated into the actual design. any of the hebrew names figure 5-e: agiel (45) figure 5-f: adm (45) given in the correspondence tables in this and the forthcoming chapters can be used in this way. drawn onto the kamea, they form their own sigils, just like the names of the intelligences, spirits, etc. they communicate their particular energy when added to the talisman. any word can be used, but those that have a numerical equivalent to the magical numbers of the kamea have a special added potency. the intelligence of this planet is agiel, whose number is forty-five, the theosophic extension of the kamea (see figure 5-e. it is also the same as adam, a he

WHO ARE THE DRACONIANS

et was in the military black projects or operation's. he was an officer in the military and served a number of years. i was able to have several personal phone call discussions with him, as well as my contacts knew of the person and told me he was very credible and his claims were acceptable. this officer had worked in area 51. i think he had worked in other military bases, but i don't recall the names of them at this time. but in area 51 he had worked with several types of alien beings. some of which were the alien "greys, the tall and humanoid appearing being's and some other types which again i don't recall. i would like to add that he knew bob lazar and that he was there when bob was working at "dreamland. this officer tried to help bob out with the trouble he was in. but to make a lon

anism perverts everything positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and that is a powerfully negative colour to them. the satanic networks, under the names of their various deities, were created by the babylonian brotherhood to serve their needs. we have seen that the accounts of the watchers and their off spring, the nefilim, include references to their blood drinking activities. the brotherhood know that blood contains the life-force energy. drinking menstrual blood has always been a feature of the reptilian bloodlines because they need blood

WICCA EIGHT SABBATS OF WITCHCRAFT

year, it is sometimes called 'the great sabbat' it is an ironic fact that the newer, self-created covens tend to use the older name of the holiday, samhain, which they have discovered through modern research. while the older hereditary and traditional covens often use the newer name, halloween, which has been handed down through oral tradition within their coven (this is often holds true for the names of the other holidays, as well. one may eight sabbats of witchcraft get any book for free on: www.abika.com 6 often get an indication of a coven's antiquity by noting what names it uses for the holidays) with such an important holiday, witches often hold two distinct celebrations. first, a large halloween party for non-craft friends, often held on the previous weekend. and second, a coven ri

WICCA WITCHCRAFT TODAY

ld be easy to prove that witches are not diabolists; but the oaths are solemn and the witches are my friends. i would not hurt their feelings. they have secrets which to them are sacred. they have good reason for this secrecy. i am, however, permitted to give one sample of their rites. it tells little, for, apart from the rites, they themselves know little. for one reason or another they keep the names of their god and goddess a secret. to them the cult has existed unchanged from the beginning of time, though there is also a vague notion that the old people came from the east, possibly as a result of the christian belief that the east is the holy place whence everything came. in this connection it should be noted that witches start in the east when forming the circle, and the representativ

distance on horseback, dressed in queer clothes, looking like spirits, shouting and singing to frighten people. can some such rides have started the legend of the wild hunt? possibly the legend gave them the idea. it should be noted that the historical raymond de lusignon married a fairy named melusina from whom the lusignon kings of jerusalem and cyprus were descended, and melusina is one of the names of the witches' goddess. at this time, though the people of the heaths would attend the religious ceremonies, only the priests and priestesses would be initiated, passing the tests and taking the oaths. that is, anyone well affected to the people and the cult could attend these ceremonies. this would account for the stories of masked people who would come riding to attend the sabbat. they we

say: your rites centre round that member, so we torture you there to extract the most damning evidence. the men of the fourteenth century quite understood the principle of 'making the punishment fit the crime. in parzival, by walfram von esehenbach, the grail is a stone which is under the protection of a body of knights templars who are chosen by the stone itself. on the stone appear written the names of these guardians when they are yet children (does this not point to novices being initiated into a cult while still children, as in the witch cult. so also the stone chooses a wife for the king, whom alone he is allowed to marry (priestess of the cult. this stone brings food to its worshippers. in the diu crone version gawain achieves the quest, asks a long-awaited question and thereby res

, of king arthur in somerset, of sir walter calverley in yorkshire and of wild edric in shropshire, doubtless the leader would also dress the part required. as i write i am asked 'why won't the witches let you tell the gods' names? are they satan and beelzebub' so let me assure you they are not any devils' names. concealing the gods' names is an ancient practice. among the egyptian gods, the real names of amon and of other gods whose names are sacred are unknown. referring to the god we call osiris, herodotus, who was initiated, says speaking of the exposure of the sacred cow 'at the season when the egyptians beat themselves in honour of one of their gods whose name i am unwilling to mention' and 'on this lake it is that the egyptians represent by night his sufferings whose name i refrain

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

seth, a fallen man, a backslider. sthn, satan, adversary. 29. i cannot, without hebrew letters, explain well the change of sound in the shin sh, from sh to s, but it is marked by a dot over the right or left tooth of the three teeth of the letter. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott a deep mystery is concealed in the genetic account of the conversion of the names of abram, abrm, into abraham, abrhm, and that of his wife, sarai, shri, into sarah, shrh, see genesis xvii. v. 5-15, on the occasion of the conception of isaac, ytzchq or yshchq, from the root shchq or tzchq, laugh, when sarah was 90 and abraham 100 years old. this was on the occasion of the covenant made by jehovah with abram and the institution of circumcision of males in token thereof. no

rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in latin, and so we obtain the anagram of iesus hominum salvator. kircher points out a greek example of magic squares. the names of jesus and mary, and iesous maria have a curious relation. iesous is 10, 8, 200, 70, 400, 200=888. now take maria, 40, 1, 100, 10, 1=152. set 152 in a magic square of three, i.e. nine compartments, thus, 1-5-2, 5-2-1, 2-1-5, then the totals are all 888. the letters of iesous also make a magic square of 36 divisions, adding every way to 888. consult the arithmologia of kircher. numbers--th

confirmed by seven witnesses; or by seven victims offered in sacrifice; as see the covenant between abraham and abimelech with seven lambs, genesis, chapter xxi. vv. 28, 21-28. the hebrew word seven, also sh b o h, is derived from, or is similar to sh b, o, to swear. 75. clean beasts were admitted into the ark by sevens, whilst the unclean only in pairs. the goths had 7 deities from whom come our names of weekdays; sun, moon, tuisco, wotan, thor, friga, seatur, corresponding, of course, to the seven planets. apollo, the sun god, had a greek title ebdomaios, sevenfold. the persian mithras, a sun god, had the number 7 sacred to him. note the mysterious kadosh ladder of 7 steps ascent and 7 steps descent, the one side oheb eloah, love of god; the other oheb kerobo, love of the neighbor. numbe

s 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 of death, and their day

wes tcott tejas, apas and prithivi. the first two esoteric yet unknown are ani and anupadaka. the first name means one, unity, the atom, and is a name of brahma. the latter means parentless, self-existent. the first five are referred to primeval aether, air, fire, water and earth. and to hearing, touch, sight, taste and smell. note air is not hearing. see rama prasad on the tattvas. the sanskrit names of the seven planets used in hindu astrology, are surya for the sun, chandra for moon, kuja for mars, budhan for mercury, guru for jupiter, sukra for venus, and shani for saturn. then there are rahu, the upper lunar node, and ketu for the lower. jupiter is also named brihaspati. 81. the word septemtriones refers to the north, and is so called from its reference to the 7 stars of ursa major

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

eatise composed by the nineteenth-century lithuanian kabbalist yishaq isaac haver, that highlights the nexus of temporality and textuality in the theosophic ruminations of the gaon of vilna briefly alluded to above.197 this is the principle of time, which is divided into three stages, past, future, and present, and there are three books by means of which the world was created, which are the three names of yhwh, for each book [sefer] is a name [shem. and this is the secret of the threefold torah. it says, days were formed (ps 139:16, the 88 chapter two secret of created time, the seven days of creation, wherein everything is contained [ha-kol bi-khelal. and they are dependent on the six primordial ones. these are alluded to in the seven words of the verse in the beginning etc (gen 1:1, and

this conception of time-that-is-no-time, the time/less time of the moment that is all-time, is found in a remark from tiqqunei zohar, the literary stratum of zoharic literature, composed in all likelihood in the first half of the fourteenth century in castile. this passage occurs in an exposition of the theosophic principle (well-entrenched by the time of this text s composition) that the various names of god are correlated with different limbs of the imaginal body, a term i have employed to describe the constellation of sefirot as they are visually configured in the kabbalist s imagination: ehyeh [keter [is set] atop being [al hawayah, and this breath-of-the-heart [hevel de-libba] governs213 the voice of yhwh [tif eret; it is the cause of all causes [illat al kol ha-illot, hidden and conc

on of the world as the reflection of that second face/ which negates me, without tears, die spiegelung des zweiten gesuchts/ das mich unerbittlich verneint. 238. schelling, ages, p. 7. 239. ibid, p. 9. 240. schelling may have influenced scholem s account of ein sof and the sefirot in major trends, p. 208. 241. schelling, ages, p. 52. for an analysis of schelling s interpretation of the two hebrew names of god, see courtine, extase de la raison, pp. 211 219 (the possible influence of kabbalah is explicitly mentioned on p. 218. notes to pages 35 37 195 242. a possible biblical basis for the phrase angel of the countenance, der engel des angesichts, is the expression u-mal akh panav, and the angel of his face, in isaiah 63:9. this expression, attested in jubilees and several qumran sources, w

chapter by delineating a series of items drawn from hebrew and greek scripture as well as from cosmolgical structures that typologically symbolize the dual nature of two, a verbal delineation that is accompanied with a scala binarii, a diagram of the different applications of the number, which has in the center of the top row the words yah [yod-he] and el [alef-lamed, nomina dei duarum literarum, names of god expressed in two letters (de occulta philosophia, 2.5. pp. 258 259; three books of occult philosophy, pp. 245 247. it should be noted that the diagrams describing the characteristics of numbers that accompany each chapter begin with a hebrew name or names for god composed of the exact number of letters, for instance, shaddai is associated with the number three and yhwh with the number

eefold character of the letters of torah, which comprise the letters of the word emet, alef, mem, and tau. bracketing the exegetical context wherein this dictum is preserved, we may recognize here an older teaching predicated on the presumed identity of torah and truth. the truthfulness of torah is expressed in the three letters of the emet. 43. the threefold nature of truth, related to the three names of god mentioned in the scriptural confession of monotheism (deut 6:4) and the rabbinic identification of emet as the seal of god, is a rmed in zohar 3:162a. 44. mahzor ke-minhag ashkenazim, pt. 2, 72b. notes to pages 163 165 257 45. midrash shemot rabbah, ed. shinnan, pp. 127 128. 46. according to shinnan, op. cit, p. 128 n. 10. 47. this is not to deny that kabbalists on occasion rejected t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

solar and aggressive force of becoming. when one invokes samael, they become the dragon of darkness. the dragon is in reference to the primal force of the reptilian mind, cold and calculating while the darkness is itself the hidden source of knowledge. lilith is known as the queen of demons in hebrew lore, but also she has manifested throughout different cultures and times. kali is one of the 17 names of lilith, represented as the devouring black mother of india, who absorbs through time itself. kali is the proactive female, the mother which devours its young. while lilith is itself, a force of the subconscious, lunar and fluid sense of self, something so very real as lilith may manifest to the sorcerer. lilith is the mother of demons, spawning lilitu or succubi, in the caves of the red s

howls upon the desert winds, as the moon brings the cloak of darkness. the shadow radiate her essence, blood drinker, devouress of the sleeping, fornicate in the spilt veins of those who come to you! lilith, la-kal-il-li-ka, i invoke thee by your sacred names: abeko, batna, abito, eilo, amizo, ita, izorpo, kali, kea, kokos, odam, patrota, podo, partasah, satrina, talto, lilith! and by your other names of calling: 27 abyzu, ailo, alu, abro, amiz, amizu, ardad lili, avitu, bituah, gelou, gallu, gilou, ik, kalee, ils, kakash, lamassu, kema, partashah, petrota, pods, raphi, satrinah, thiltho, zahriel, zefonith, lilith! by the words of power: babalon-bal-bin-abraft, asal-on-ai, athor-e-bal-o, ereshkigal! i offer my essence as sacrifice, a drop of my blood. witch queen of the infernal sabbat! i

y, now shall you spread your light unto humanity. angel, known as shemna il, who is nasiru d-din, i do invoke thee, solar force, known as sorath, beast whose number is of the sun itself, i do summon thee forth! serpent angel, who came by the astral plane with melek taaus, known as shaitan, lucifer the brothers of light. come forth now through me, manifest in my being, we shall join as one. by the names of power: ar-o-go-go-ru-abrao, pur, iafth, oo, ar, thiaf, a-thele-ber-set, phitheta-soe! i summon thee, revealed as set, whom is the sun and darkness in union! envison now the fire of spirit, which is swirling within your very self, encircling lilith and moving throughout your consciousness. take now the athame and focus upon the dragon-angel, leviathan. force of the subconscious, whom i cal

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

dei aemeth. the holy seal. this is the complex magical seal shown in figure 2 and described in chapter 1. 2. tabula sancta. the holy twelvefold table, which was devised by dee and kelley. it contains seven different talismans and includes enochian writing (see figure 86, page 130. 3. liber scientia auxilii et victoria terrestris. the book of science, of help and of victory. this work contains the names of the governors of the thirty aethyrs, or aires. 4. heptarchia mystica. this work contains the names, sigils, and invocations of the angels and lesser spirits of the planets. 5. tablet of nalvage. this is a rounded tablet with letters arranged in rows and columns (see figure 107, page 152. xvii xviii 6. liber logeath. the four elemental tablets. these comprise the four watchtowers, or watch

ptarchia mystica. this work contains the names, sigils, and invocations of the angels and lesser spirits of the planets. 5. tablet of nalvage. this is a rounded tablet with letters arranged in rows and columns (see figure 107, page 152. xvii xviii 6. liber logeath. the four elemental tablets. these comprise the four watchtowers, or watch towers, of fire, air, water and earth (see figures 3-6. the names of the governors of the 30 aethyrs are found in the tables, as shown in figures 7-10. 7. clams angelicae. the 48 enochian calls, or keys. it would be fair to say that these are merely the visible heads of a very intricate system that has not yet been fully explored. within the hermetic order of the golden dawn, the dee papers were heavily modified into a very complete system of magic. this s

sent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of d

ence to the material plane of assiah does not fit into the scheme of the seal dei aemeth. in his addendum to "the concourse of the forces" regardie attributes the cross to malkuth, something which i cannot agret with in this particular instance. if one uses the first method of drawing out the angel's names, the cross becomes a substitute for l, a name of god used in the manufacture of some of the names of the schemhamphoresch which, when prefixed by the letter, stands for "severity and judgement. and thy name is in him" taking the next set of inward names around the heptagon, of which the angel uriel says "the 7 names proceed from the left to the right are the names of god not known to the angels; neither can be spoken or read by man? placing these names in the square sequence we have: 13

read by man? placing these names in the square sequence we have: 13 in the dee manuscripts, referring to the above letters, numbers were given instead of letters with 21= e and both 8 and 30 relating to l. i have taken the liberty of placing these letters, along with the original numbers, in the appropriate squares. by tracing a lightning flash type of sign through the above square the following names of planetary angels are generated: at this point, the angel for sol ends in an s and not an l. although this may appear incorrect, we must remember that throughout the dee manuscript there are a number of instances where one letter can be transposed for another. this would also apply to the angel of mercury, who could possibly be kokabiel. concerning this, the manuscripts say: 14 "these name

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c. was buried occurred as follows "after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavoured to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, such that when the tablet was forcibly wrenched away, it pulled with it a large stone which partially uncovered a secret door, upon which was inscribed in large letters post oa annos patebo 'after an hundred and twenty years i shall open' with the year of our lord under, 1484. frater n.n, and th

nds a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scroll explaining in full the mystic tarot; at the end of which was written a brief paragraph concerning christian rosenkreutz, beneath which earlier fraters had inscribed their names. following this came the names of the three highest chiefs of the order, viz: frater hugo alverda, the phrisian, in the 576th year of his age. frater franciscus de bry, the gaul, in the 495th year of his age. frater elman zata, the arab, in the 463rd year of his age. last of all was written: ex deo mascimur; in yesheshuah morimur; per spiritum sanctum reviviscimus 'in god are we born, in yeheshuah we die, through the holy

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