Michael Wynn's Occult Reference Library
*NECROMANCY,NECROMAN

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ABRAMELIN3

m a proud and imperious air.14 there be certain little terrestrial spirits that are simply detestable; sorcerers and necromantic magicians generally avail themselves of their services, for they operate only for evil, and in wicked and pernicious things, and they be of no use soever. he who operateth could, should he so wish, have a million such, but the sacred science which worketh otherwise than necromancy in no way permitteth you to employ such as be not constrained by an oath to obey you. all that hath hitherto been said and laid down should suffice, and it is in no wise to be doubted that he who executeth all these matters from point to point, and who shall have the right intention to use this sacred science unto the honour and glory of god almighty for his own good, and for that of hi

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of who

. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until they have seen the si

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

l in all circumstances to invoke those undines even where the case is hopeless; maybe it is necessary to you and to the child that it should die. an exempt adept on the right road will make no error here- an adept major is only too likely to do so. a through apprehension of this book will arm adepts of every grade against all the more serious blunders incidental to their unfortunate positions. iv necromancy is of sufficient importance to demand a section to itself. it is justifiable in some exceptional cases. suppose the magician fail to obtain access to living teachers, or should he need some 197 especial piece of knowledge which he has reason to believe died with some teacher of the past, it may be useful to evoke the "shade" of such a one, or read the "akasic record" of his mind<
formed< the utmost care must be taken to prevent personation of the "shade. it is of course easy, but can rarely be advisable, to evoke the shade of a suicide, or of one violently slain or suddenly dead. of what use is such an operation, save to gratify curiosity or vanity? one must add a word on spiritism, which is a sort of indiscriminate necromancy- one might prefer the word necrophilia- by amateurs. they make themselves perfectly passive, and, so far from employing any methods of protection, deliberately invite all and sundry spirits, demons, shells of the dead, all the excrement and filth of earth and hell, to squirt their slime over them. this invitation is readily accepted, unless a clean man be present with an aura good enoug

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ntrate on the next step! after all, it is the only one you can take, isn't it! without lust of result, please! and i shall leave anything else to the next letter. love is the law, love under will. yours fraternally, 666 p.s "next letter" yes, they are running into one another more than somewhat; it is better so, for life is like that. and we have the bold bad editor to sort them out. chapter xxiv necromancy and spiritism cara soror, do what thou wilt shall be the whole of the law. really, you make me ashamed of you! to write to ignorant me to wise you up about necromancy, when you have at your elbow the one supreme classic- l vi's chapter xiii in the dogme et rituel!6" what sublimity of approach! what ingenuity of "considerations" with what fatally sure steps marches his preparation! with

caught up and adopted by some wandering entity, quite probably some malignant demon. qlipoth- shells of the dead- obsessing spirits! here we are back in the pestilent purlieus of walham green, and the frowsty atmosphere of the frowsy "medium" and the squalid s ance "look! but do not speak to them" as virgil warned dante. so let us look. no! let us first congratulate ourselves that this subject of necromancy is so admirably documented. as to the real art, we have not only eliphas l vi, but the sublimely simple account in the old testament of the witch of endor, her conjuring up of the apparition of samuel to king saul. a third classic must not be neglected: i have heard or read the story elsewhere- for the moment i cannot place it. but it is so brilliantly told in i write as i please by wal

ALEISTER CROWLEY SEPHER SEPHIROTH

by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a request, petition hl# 337 sheol: the underworld (lit. gplace of enquiry h, ref. to necromancy) lw# 338 to cast down #lx he hath pardoned, or subjected #wbky a garment; clothing #wbl to send forth xl# 340 gferocious h lion #yl fire-shovel (connotes ghook h )ypwrgm book rps there, then; sign; name m# 341 the sum of the 3 mother letters: aleph, mem and shin# m) yesterday #m) guilty, damned m) red heifer hmwd) hrp expanded, spread out; an enclosure; a diaphragm )srp the name (ar )m#

ALEISTER CROWLEY EQ I 1

r midnight mass "look you! i must needs tell you, i love you well, as you are to-night; you are more desirable than ever you have been before. you are built as a youth should be. ah! how long, how long have i loved you. but to-day i am hungry, hungry for you" thus under the golden bough in the moonlight was the host uplifted, and the shepherd, and the hangman, and the sorceress broke the bread of necromancy, and drank deep of the wine of witchcraft, and swore secrecy over the eucharist of art. now in the place of the dolmen stands the hospital, and where the trilithons towered is built the "hall of science" lo! the druid has given place to the doctor; and the physician has slain the priest his father, and with wanton words ravished the heart of his mother the sorceress. now 187 instead of

ALEISTER CROWLEY EQ I 5

works appear to have ever been printed. cable published a work entitled "of natural and supernatural things" which lowndes calls an extraordinary book. if its matter is at all similar to that of the present volume, there is little wonder that lowndes should call it "extraordinary" waite (a. e) the book of ceremonial magic, including the rites and mysteries of go tic theurgy, sorcery, and infernal necromancy, in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. 4to "with "180 "illustrations, white cloth "extra, with designs in gold on cover" 1910 "post free" 15"s. net" occult science in india, and among the ancients, with an account of their initiations, and the history of spiritism, from the french of louis jacolli

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

ALEISTER CROWLEY EQUINOX EQ I 2 2

owledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism he rushes down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments;

ALEISTER CROWLEY EQUINOX EQ I 3 3

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

ALEISTER CROWLEY EQUINOX EQ I 4 3

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

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

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

ALEX SANDERS THE KING OF THE WITCHES

glow of satisfaction, the happiness in being needed, but those who were cured showed their gratitude to the church. money poured in; the building was redecorated and refurnished; the congregation increased to an unprecedented size. it was interesting work and the praise he reaped was gratifying, yet spiritualism to alex was but a pale imitation of witchcraft. disturbing the dead was too close to necromancy, to which witches object, and he disliked keeping secret the source of his powers. witchcraft was infinitely more satisfying because each member actively participated; there was no passive audience as in spiritualism. alex's new-found popularity turned his head, however, and he began to boast that he could have any girl he wanted. one of his colleagues in the laboratory was a quiet girl

BLAVATSKY H P COSMOGENESIS

lls upon a wall without leaving thereupon a permanent trace which might be made visible by resorting to proper processes" says dr. draper "the portraits of our friends or landscape-views may be hidden on the sensitive surface from the eye, but they are ready to make their appearance as soon as proper developers are resorted to. a spectre is concealed on a silver or a glassy surface, until, by our necromancy, we make it come forth into the visible world. upon the walls of our most private apartments, where we think the eye of intrusion is altogether shut out, and our retirement can never be profaned, there exist the vestiges of all our acts, silhouettes of whatever we have done* drs. jevons and babbage believe that every thought, displacing the particles of the brain and setting them in mot

and the rites professed by the roman apostolical church in 1862 are found engraved on monuments, inscribed on papyri, and cylinders hardly posterior to the deluge, it does seem impossible to deny the existence of a first ante-historical (roman) catholicism of which our own is but the faithful continuation. but while the former was the culmination, the summum of the impudence of demons and goetic necromancy. the latter is divine. if in our (christian) revelation (l'apocalypse, mary, clothed with the sun and having the moon under her feet, has nothing more in common with the humble servant of nazareth (sic, it is because she has now become the greatest of theological and cosmological powers in our universe (archaeol. de la vierge, pp. 116 and 119, and by the marquis de mirville. verily so

DONALDTYSON NECRO

the boundaries upon which science and philosophy are founded. they mock causality and the experimental method. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits

nation (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is of no consequence. necromancers compel the souls of the dead to reveal their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge t

herefore be weak. hence their pale appearance when they were seen as ghosts. if fresh blood was spilled while still warm on the ground, or better still into a pit, or even better still into the opening of the grave, its energy would attract shades, who would then seek to nourish themselves upon on. the reason it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corpses. murderers and other criminals exe

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

e necromancer to possess mediumistic abilities to hear psychically the words of the spirit, or to gain the information of the spirit through other forms of communications. oftentimes the shade of the dead, called up by the necromancer, merely pointed in the direction where his treasure lay buried, or silently led the necromancer to the spot. in my opinion, it is not possible to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these we

e blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventing them with his drawn sword from drinking the vital essence of the blood. spirits are vulnerable to cold steel. you may say that the odyssey is only a fable. true, but in the age of homer there were many necromancers in greece. homer was an intelligent and well-informed man. his description of necromancy is very probably based on the actual practices of greek necromancers. a shades can also be summoned by establishing a magic link with it using a relic from its corpse, and then inflicting pain upon the shade through the relic until the shade complies with the demand of the necromancer. for this reason, the shade is often very unhappy with the necromancer, who usually works inside the pr

ttack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his friend paul waring, together inside a magic circle confronting a corpse in its grave shroud, which they have evoked by magic. this is a depiction of an actual event- kelley was a necromancer in addition to his alchemical pursuits. given the nature of necromancy, it is not to be wondered that necromancers were shunned by the general population, and were forced to live by themselves, often in the near vicinity of graveyards, where they procured the materials for plying their trade. they were only sought out by those who desperately needed information that could not be obtained in normal ways, and were handsomely paid for their services. not only

tted, were pulled apart by crows and ravens, and fell to the ground. beneath a gibbet, which was usually on a road removed at some distance from the town since rotting corpses stink, the necromancer might expect to harvest many useful bones. if he or she was more bold, parts of the corpse such as the hands would be cut off with flesh, fat and skin still attached. all these materials are useful in necromancy. battlefields were popular with necromancers because the ground was literally saturated with blood. in previous centuries wars were fought with swords. sometimes soldiers struggled ankle deep in blood. since this was the place of their deaths, the restless shades of slain soldiers were believed to haunt any field where a battle had been fought. this made a battlefield, particularly a re

literally saturated with blood. in previous centuries wars were fought with swords. sometimes soldiers struggled ankle deep in blood. since this was the place of their deaths, the restless shades of slain soldiers were believed to haunt any field where a battle had been fought. this made a battlefield, particularly a recent battlefield where the blood was still fresh, an even better place to work necromancy than a graveyard. necromancy was not solely man's work. there were female necromancers in ancient greece and rome, who are usually referred to, under the much abused umbrella term, as witches. the term witch has been far too broadly applied in english texts to anyone who worked, or was believed to work, evil by magic. necromancy was a very specific type of magic, as i have indicated, an

re female necromancers in ancient greece and rome, who are usually referred to, under the much abused umbrella term, as witches. the term witch has been far too broadly applied in english texts to anyone who worked, or was believed to work, evil by magic. necromancy was a very specific type of magic, as i have indicated, and was not necessarily always worked for evil purposes. because traditional necromancy used blood and corpses, and was worked in places where people had died, been executed or lay buried, it was universally abhorred and condemned. if for no other reason, it should be outlawed because it desecrates the remains of the departed and causes grief to the families of the disinterred or otherwise disturbed bodies. it is one of the darker and more sinister branches of western magi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

familiar acquaintance the guardian spirits of england, salmael and malchidael. his ill success with the divining rod induced him to surrender the pursuit of rhabdomancy. the successor of lilly was henry coley, a tailor, who had been his amanuensis and was almost as successful in prophecy as his master. while astrology flourished in england it was in high repute with its kindred pursuits of magic, necromancy, and alchemy at the court of france. catherine de medicis herself was an adept in the art. at the revolution, which commenced a new era in france, astrology declined. modern astrology astrology has now permeated every activity of modern life, from daily household activities to politics and stock market speculation. leading names that have emerged in the astrology revival include luke d

an, sawan, and goban. through the magical spells of birog, kian, disguised as a woman, was able to enter the tower where ethlinn was imprisoned. he then slept with ethlinn, who in due course delivered three sons at one birth. balor commanded them to be drowned, but one of them, named hugh, survived, and in the course of time fulfilled the druidic prophecy and slew balor. birraark practitioners of necromancy in australia. al-biruni (973.1048) al-biruni, born abu l-rayhan muhammad ibn ahmad al- biruni, an outstanding eleventh-century astrologer whose writings compiled the astrological teachings of several cultures. al- biruni was born in uzbek, a country until recently a part of the former soviet union, located just north of iran and afghanistan. he grew up under the multicultural influences

y, without noise, and thus gain entrance to encyclopedia of occultism& parapsychology. 5th ed. black magic 189 prison, larder, or charnel-house, to innoculate the walls of houses with plague and diseases, to bind familiar spirits, to cause a dead body to revive, to transform one s self, to transform men into animals or animals into men. these rites were classified as divination, bewitchments, and necromancy. divination was carried out by magical readings of fire, smoke, water, or blood; by letters of names, numbers, symbols, or arrangements of dots; by lines of hand or fingernails; by birds and their flight or their entrails; by dice, cards, rings, or mirrors. bewitchments were carried out by means of nails, animals, toads, or waxen figures and mostly to bring about suffering or death. nec

ut probably much later. la poule noire actually bears the imprint of egypt, 740, and the year 740, but this is manifestly false. it has been reprinted in paris from time to time in editions for collectors, but without any indication of its true origin. the full title translates as the black pullet; or, the hen with the golden eggs, comprising the science of magical talismans and rings, the art of necromancy and of the kabalah, for the conjuration of aerial and infernal spirits, of sylphs, undines, and gnomes, serviceable for the aquisition of the secret sciences, for the discovery of treasures, for obtaining power to command all beings, and to unmask all sciences and bewitchments. the whole following the doctrines of socrates, pythagoras, zoroaster, son of the grand aromasis, and other phi

demons and practitioners of black magic. the following excerpt from his autobiography gives a vivid account of one such experience: it happened, through a variety of odd accidents, that i made acquaintance with a sicilian priest, who was a man of genius, and well versed in the latin and greek authors. happening one day to have some conversation with him, when the subject turned on the subject of necromancy, i, who had a great cazotte, jacques encyclopedia of occultism& parapsychology. 5th ed. 258 desire to know something of the matter, told him, that i had all my life felt a curiosity to be acquainted with the mysteries of this art. the priest made answer, that the man must be of a resolute and steady temper who enters upon that study. i replied, that i had fortitude and resolution enough

be acquainted with the mysteries of this art. the priest made answer, that the man must be of a resolute and steady temper who enters upon that study. i replied, that i had fortitude and resolution enough, if i could but find an opportunity. the priest subjoined, if you think you have the heart to venture, i will give you all the satisfaction you can desire. thus we agreed to enter upon a plan of necromancy. the priest one evening prepared to satisfy me, and desired me to look out for a companion or two. i invited one vincenzio romoli, who was my intimate acquaintance: he brought with him a native of pistoia, who cultivated the black art himself. we repaired to the colloseo, and the priest, according to the custom of necromancers, began to draw circles upon the ground with the most impress

trology. in the preparation of the instruments employed, the ceremonies of purifying and consecrating were carefully observed. a brush, an aspergillum, was used to sprinkle a mixture of mint, marjoram, and rosemary. for fumigation, a chafing dish would be filled with freshly kindled coal and perfumed with aloe-wood or mace, benzoin, or storax. the experiment of holding converse with spirits, i.e, necromancy, was often made in the day and hour of mercury, that is the first or eighth, or the fifteenth or twenty-second. the grand grimoire notes that when the night of action has arrived, the operator shall take a rod, a goatskin, a blood-stone, two crowns of vervain, and two candlesticks with candles; also a new steel and two new flints, enough wood to make a fire, half a bottle of brandy, inc

s in china in educational work. speaking of their spiritism, she said, the latest london craze in using the planchette has been one of the recognized means in china of conversing with evil spirits from time immemorial. she had lived in one of the particular provinces known as demon land, where the natives are bound up in the belief and worship of spirits. there is a real power, she added, in this necromancy. they do healings and tell fortunes. she personally knew of one instance that the spirits through the planchette had foretold a great flood. the boxer uprising was prophesied by the planchette. these spirits disturbed family relations, caused fits of frothing at the mouth, and made some of their victims insane. in closing she declared that chinese spiritism was from hell, the obsession

sted to him by eminent men exercising great influence on the thought of the country. another sentence of the article throws light on his expectations: the increased employment of scientific methods promote exact observation and greater love of truth among inquirers, and will produce a race of observers who will drive the worthless residuum of spiritualism hence into the unknown limbo of magic and necromancy. newspaper reporters received the announcement with jubilation. it was taken for granted that spiritualism would be shown as clear and simple humbug. they were disappointed. the investigation began in may 1871, after the return of d. d. cromlech temple encyclopedia of occultism& parapsychology. 5th ed. 354 home from russia. it was witnessed by crookes s chemical assistant, williams; his

merica were divided into those of good and evil omen, and certain brazilian tribes apparently thought the souls of dead indians entered into the bodies of birds. the shamans of certain tribes of paraguay acted as go-betweens for the members of their tribes and such birds as they imagined enshrined the souls of their departed relatives. this usage would appear to combine the acts of divination and necromancy. the priesthood of peru practiced oracular methods by making idols speak, and this they probably accomplished through ventriloquial arts. the piages or priests of the uapes of brazil had a contrivance known to them as the paxiuba, which consisted of a tree trunk about the height of a man, on which the branches and leaves had been left. holes were bored in the trunk beneath the foliage

nts, although there is as yet no satisfactory explanation for such phenomena involving clairvoyance, telepathy, or dreams. dowsing, or water-witching, is another form of divination, although it relates mainly to the discovery of hidden water, metals, or other information. the use of a twig or rod by the operator is reminiscent of the magic wand or the tripod of occult magicians in the practice of necromancy. it also seems related to the rationale of table turning, planchette and ouija board in spiritualism. divination proper, however, is a system of interpreting hidden knowledge rather than eliciting information through the intervention of spirits. one development of dowsing of special interest is the art of radiesthesia, where pendulums are used instead of a dowsing rod, for the purpose o

cated than any other that was known. the emphasis on death and the care of the human corpse, central to egyptian religion, seemed to other cultures to be suggestive of magic practice. as with all other systems, the egyptians magic consisted of two different kinds: that which was supposed to benefit either the living or the dead; and, that which has been known throughout the ages as black magic or necromancy. the contents of the westcar papyrus show that as early as the fourth dynasty the working of magic was a recognized art in egypt, while evidence suggests egyptian magic practice began in neolithic times. egyptians used magic for numerous purposes, including exorcizing storms and protecting themselves and their loved ones against wild beasts, poison, disease, wounds, and the ghosts of th

01. reprint, new hyde park, n.y: university books, 1967. de villars, l abbe de montfaucon. comte de gabalis. 1670. reprint, new york: macoy publishing and masonic supply, 1922. levi, eliphas. transcendental magic. london: redway, 1896. reprint, new york: samuel weiser, 1970. waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. elf arrows (or elf bolts) the superstitious name given to small triangular flints, known as belemnites, found in many countries, but notably in scotland. it was believed that these stones were arrows shot by the elves, which usually prove fatal to cattle.the cure being to t

ng the seven mysterious orisons, which are merely clumsy imitations of the roman ritual. from an extant edition of 1633, it seems unlikely that this book was the work of pope leo iii and is more likely a compilation by a maker of grimoires (textbooks of black magic. sources: waite, arthur edward. the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery, and infernal necromancy. london: george redway, 1898. revised as the book of ceremonial magic. new hyde park, n.y: university books, 1961. endless cord, tying knots in around 1877.78 j. c. f. zollner (1834.1882) of leipzig, germany, investigated the phenomena of the medium henry slade, looking particularly for anything that might prove a fourth dimension of space, a hypothesis in which zollner was greatly inte

he society for psychical research 56 (1982. psychical research as a social activity. journal of the society for psychical research 51 (1981. the strange case of rudi schneider. metuchen, n.j: scarecrow press, 1985. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. gregory vii, pope (ca. 1023.1085) a pope of the eleventh century against whom a charge of necromancy was brought. gregory was chiefly noted for his bitter and prolonged struggle with henry iv, emperor of germany. a quarrel arose between them regarding a gift by henry of ecclesiastical dignities. henry was summoned before gregory to account for the gifts. he refused to appear, was excommunicated, and, in return, had the pope kidnapped by brigands. gregory, however, was rescued by the pe

uctions, published in rome in 1629, and not, as is generally thought, connected in any way with kabbalistic magic. the work is actually permeated with christian ideas. it is extremely unlikely that it is the work of the roman bishop known as honorius. the work has been called a malicious and somewhat clever imposture, since it pretends to convey the sanction of the papal chair to the operators of necromancy. it deals with the evocation of the rebellious angels. sources: levi, eliphas. the history of magic. new york: samuel weiser, 1971. mcintosh, christopher. the devil s bookshelf. wellingborough, england: aquarian press, 1985. grimoires detailed books of magic rituals and spells, often invoking spirit entities. the term derives from grammarye or grammar, as magic was in times past intimat

igher self, an essential occurrence in the development of any ritual magician. mathers s translation appeared in 1898 and, as with his other works, was also reprinted in a pirated american edition. mathers s work inspired others to action, not the least being arthur e. waite, who in 1898 published the book of black magic and of pacts including the mysteries of goetic theurgy, sorcery and infernal necromancy. waite included a lengthy survey of the history and origin, as far as it could be known, of the various grimoires and then provided a working summary, with copious quotes and illustrations, of some of the more important grimoires. in addition to the key of solomon and the lemegeton, the following grimoires are discussed in the book: arbatel, a sixteenth-century work published in basle i

erited him and his mother. when they drew near, virgil once more baffled their designs by encircling his patrimony with cloud and shadow. the emperor, with surprising inconsistency, now joined forces with the senators against virgil, whose magical powers he should have feared far more than the rude force of the senatorial magnates, and made war against him. but who can prevail against the arts of necromancy? emperor and senators were duly beaten, and from that moment virgil, with marvelous generosity, became the faithful friend and powerful supporter of his sovereign. it may not be generally known that virgil, besides being the savior of rome, was supposed to be the founder of naples. this feat had its origin, like so many other great actions, in the power of love. virgil s imagination had

one of the major sources used by gerald b. gardner in his reconstruction of witchcraft in the 1940s and served as a model for the book of shadows, which modern witches claim as a traditional descent in their covens. spiritualism an early indication of the rise and spread of spiritualism in italy was surveyed in an article published in civitta catholica, the well-known roman organ entitled modern necromancy. it concluded, 1st. some of the phenomena may be attributed to imposture, hallucinations, and exaggerations in the reports of those who describe it, but there is a foundation of reality in the general sum of the reports which cannot have originated in pure invention or be wholly discredited without ignoring the value of universal testimony. 2nd. the bulk of the theories offered in expla

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

th was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magic circle (organization) british organization of professional and amateur conjuring magicians. it was founded in july 1905 at the famous pinoli s restaurant in wardour street, london (long since vanished, and was originally intended to honor a young professional magician, martin charpender, who had just died. some members preferred an impersonal name to the martin charpender clu

he sword, rod, and cup, this operation being preceded and terminated by the kabalistic sign of the cross. in order to subjugate an elementary spirit, the magus must be himself free of their besetting sins, thus a changeful person cannot rule the sylphs, nor a fickle one the undines, an angry man the salamanders, or a covetous one the gnomes (the formula for the evocation of spirits is given under necromancy) the white magician did not concern himself as a rule with such matters as the raising of demons, animal transformations, and the like, his whole desire being the exaltation of his spiritual nature, and the questions put by him to the spirits he evoked were all directed to that end. however, the dividing line between white and black magic is extremely ambiguous, and it seems likely that

supposed to be brahmanic importations. these dwelt in the houses like the evil nats and were the tutelars of village communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out the evil nats, but at the festivals connected with the guardian nats, women were not permitted to officiate. necromancy and occult medicine necromancy used to be common among the burmese. the weza or wizards were of two kinds, good and evil, and these were each subdivided into four classes, according to the materials they employed, such as, for example, magic squares, mercury, or iron. the native doctors professed to cure the diseases caused by witchcraft, and often specialized in various ailments. besid

re day of birth, day of the week, represented by the symbol of a certain animal, and the position of the dragon s mouth to the terminal syllables of the day-names. magic burmese magic consisted in the making of charms and the manufacture of occult medicine to cause hallucination, second sight, the prophetic state, invisibility, or invulnerability. it was frequently sympathetic and overlapped with necromancy and encyclopedia of occultism& parapsychology. 5th ed. myanmar 1077 astrology. it did not appear to be at all ceremonial, and was to a great extent unsophisticated, save where it had been influenced by indian and buddhist monks, who also drew on native sources to enlarge their own knowledge. sources: fielding, h. the soul of a people. london: n.p, 1902. fytche, a. burma, past& present

all of the messages that she received over the years and now circulate them in a several-volume work. followers around the country are kept in touch with a monthly periodical. sources: revelations and messages as given to mary ann van hoof. 2 vols. necedah, wis: for my god and my country, inc, 1971, 1978. swan, henry. my work at necedah. 4 vols. necedah, wis: for my god and my country, inc, 1959. necromancy divination by means of the spirits of the dead, from the greek nekrosh (dead, and manteia (divination. it is through its italian form nigromancia that it came to be known as the black art. with the greeks it originally signified the descent into hades in order to consult the dead rather than summoning the dead into the mortal sphere again. the art is of almost universal usage. considera

hat it came to be known as the black art. with the greeks it originally signified the descent into hades in order to consult the dead rather than summoning the dead into the mortal sphere again. the art is of almost universal usage. considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind that necromancy, which in the middle ages was included in the practice of sorcery (malevolent magic, usually traditionally accomplished through the assistance of a demonic spirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occultism, for if, after careful preparation, the adept can successfully raise a soul from the other world, he has prov

rain some spirit to appear before him, and to guard himself from the danger of provoking such beings. the magician normally has an assistant, and every article and procedure must conform to rules well known in the black art. in the first place, the magician and his assistant must locate a suitable venue for their procedures, which may be either a encyclopedia of occultism& parapsychology. 5th ed. necromancy 1095 subterranean vault, hung with black and lighted by a magical torch, or else the center of some thick wood or desert, or some extensive unfrequented plain where several roads meet, or amid the ruins of ancient castles, abbeys, and monasteries, or among the rocks on the seashore, or some private detached churchyard, or any other solemn, melancholy place between the hours of twelve an

overed and we should remain before it for an hour, in silence; finally, we should fumigate the apartment with a little good incense, and go out backwards. on the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine, and roots, or fruits. the cloth should be white, two covers should be laid, and necromancy encyclopedia of occultism& parapsychology. 5th ed. 1096 one portion of the broken bread should be set aside; a little wine should also be placed in the glass of the person we design to invoke. the meal must be eaten alone in the chamber of evocations, and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his po

and before leaving the oratory, we must dismiss him, saying: may peace be with thee! i have not wished to trouble thee; do thou torment me not. i shall labour to improve myself as to anything that vexes thee. i pray, and will still pray, with thee and for thee. pray thou also both with and for me, and return to thy great slumber, expecting that day when we shall wake together. silence and adieu! necromancy around the world the last example is, of course, of modern european necromancy, from france, the center of the modern magical revival. the evocation procedure followed by various peoples elsewhere is totally different. among certain australian tribes, for example, the necromants were called birraark. it is said that a birraark was supposed to be initiated by the mrarts (ghosts) when the

ce, the center of the modern magical revival. the evocation procedure followed by various peoples elsewhere is totally different. among certain australian tribes, for example, the necromants were called birraark. it is said that a birraark was supposed to be initiated by the mrarts (ghosts) when they met him wandering in the bush. it was from the encyclopedia of occultism& parapsychology. 5th ed. necromancy 1097 ghosts that he obtained replies to questions concerning events passing at a distance, or yet to happen, that might be of interest or moment to his tribe. an account of a spiritual seance in the bush is given in a discussion of the kamilaroi and kurnai peoples: the fires were let down; the birraark uttered the cry coo-ee at intervals. at length a distant reply was heard, and shortly

ehavioral research. new york: appleton-century-crofts, 1966. schmeidler, gertrude r. esp in relation to rorschach test evaluation. new york: parapsychology foundation, 1960. wolman, benjamin b, ed. handbook of parapsychology. new york: van nostrand reinhold, 1977. reprint, jefferson, n.c: mcfarland, 1986. psychomancy divination by spirits or the art of evoking the dead (see also ceremonial magic; necromancy) psychomanteum a psychomanteum is a room set aside for communication with those who have died and are believed to have passed to the world beyond. it is specially designed to promote an altered state of consciousness that facilitates such contact. essential to the decor is a mirror into which the person wishing to communicate with a deceased loved one gazes. the use of the psychomanteum

f initiation was over, and he proceeded to spain to confer with the wisdom of that country and convince its professors of the errors of their ways. the scholars of spain, however, turned their backs upon him with loud laughter and intimated to him that they had learned the principles and practice of magic from a much higher authority, namely, satan himself, who had unveiled to them the secrets of necromancy within the walls of the university of salamanca. with noble indignation, the young man shook the dust of spain from his feet and turned his face to other countries, only to find the same treatment within their boundaries. at last he sought his native land of germany, where he pored over the great truths he had learned in solitude and seclusion and reduced his universal philosophy to wri

rchies, is assigned the sphere of saturn. he receives the divine light of the holy spirit and communicates it to the dwellers in his kingdom. sabellicus, georgius (ca. 1490) a magician who lived about the same time as the legendary necromancer faust, at the end of the fifteenth century. sabellicus s chief claim to fame as a sorcerer rests on his own wide and arrogant advertisement of his skill in necromancy. he styled himself: the most accomplished georgius sabellicus, a second faustus, the spring and centre of necromantic art, an 1337 astrologer, a magician, consummate in chiromancy, and in agromancy, pyromancy and hydromancy inferior to none that ever lived. however, no proof is forthcoming that he ever substantiated these claims. sabian assembly founded in los angeles, california, in 19

e results of the evocation were disastrous to the inquisitive judge, whose nerves were so shattered at the devil s appearance that he fell ill and soon expired. the case of major thomas weir in 1670 is one of the most interesting in the annals of scottish sorcery. master storyteller sir walter scott recounts the major aspects of the curious occurrence: it is certain that no story of witchcraft or necromancy, so many of which occurred near and in edinburgh, made such a lasting impression on the public mind as that of major weir. the remains of the house in which he and his sister lived are still shown at the head of the west bow, which has a gloomy aspect, well suited for a necromancer. it was, at different times, a brazier s shop and a magazine for lint, and in my younger days was employed

michael (ca. 1175.ca. 1234) scottish mathematician, physician, astrologer, and reputed magician. although michael scott s life is shrouded in obscurity, his name is familiar for various reason. first, the poet dante referred to him in his inferno, speaking of him as one singularly skilled in magical arts, while scott was also mentioned by boccaccio, who hailed him as among the greatest masters of necromancy. moreover, samuel taylor coleridge planned a drama dealing with scott, who scott asserted was a much more interesting personality than faust. there is a novel about him by allan cunningham, but above all, he figures in sir walter scott s the lay of the last minstrel. sir walter scott, not a very careful antiquarian, identified the astrologer with one sir michael scott of balwearie, who

. setna, papyrus of an ancient papyrus said to have been discovered by prince setna kha-em-ust, son of rameses ii of egypt, under the head of a mummy in the necropolis at memphis. the egyptologist alfred wiedemann stated in his book popular literature in ancient egypt (1902: the first text, which has been known to us since 1867, tells that this prince, being skilled and zealous in the practice of necromancy, was one day exhibiting his acquirements to the learned men of the court, when an old man told him of a magic book containing two spells written by the hand of thoth himself, the god of wisdom. he who repeated the first spell bewitched thereby heaven and earth and the realm of night, the mountains and the depth of the sea; he knew the fowls of the air and every creeping thing; he saw th

FAUST

ght! now mind! or else i ll blow your flickering light clean out. will-o -the-wisp. you are the master of the house, i have no doubt, and i ll accommodate myself to you with glee. but do reflect! the mountain s magic-mad today, and if a will-o -the-wisp must show the way, you must not take things all too seriously. faust, mephistopheles, will-o -the-wisp [in alternating song. spheres of dream and necromancy, we have entered them, we fancy. lead us well, for credit striving, that we soon may be arriving in the wide and desert spaces. i see trees there running races. how each, quickly moving, passes, and the cliffs that low are bowing, and the rocks, long nose-like masses, how they re snoring, how they re blowing! over stones and grass are flowing brook and brooklet downward fleeting. hear i

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

all that natural magic aims at, into the supercelestial spheres; or it must have a way of capturing the power of the stars which is stronger than that of natural magic, because it is as it were harnessed to higher forces. that this kind of cabala is magic is abundantly proved by pico's further remarks on it in the apology.1 just as there has been among us, says pico, a bad form of magia which is necromancy, and which is not the same thing as the natural magic which he advocates; so there has been among the hebrews a bad form, a degradation of cabala. there have been wicked cabalist magicians, falsely claiming to derive their art from moses, solomon, adam, or enoch, who said that they knew the secret names of god, and by what powers to bind demons, and have said that it was by such means a

of some clavis salomonis, in the mystical pico, lost in the religious ecstasies of cabala, drawing archangels to his side? and yet there is a kind of continuity because the 1 thorndike, i i, pp. 280-1. 2 pico, p. 181 apologia. 107 pico della mirandola and cabalist magic techniques are at bottom based on the same principles. ficino's magic is an infinitely refined and reformed version of pneumatic necromancy. pico's practical cabala is an intensely religious and mystical version of conjuring. just as the old necromancy was ultimately derivable from late antique types of magic which flourished in the context of the hermetism, or pagan gnosticism of the early centuries a.d, so did the old conjuring go back to the same period and the same type of sources. names of angels, names of god in hebre

ained from the various kinds of magic, the first two books of the de occulta philosophia are reminiscent of picatrix.2 when one sees the magia, or in the third book, the cabala, set out in this technical way as recipes, the impression becomes strong that the magics which ficino and pico had seen in a lofty context of neoplatonic philosophy or of hebrew mysticism, are slipping back towards the old necromancy and conjuring. it is significant 1 ed. cit, pp. 403-4. 2e. garin suggests (medioevo e rinascimento, p. 172) that the de occulta philosophia is greatly indebted to picatrix. 141 cornelius agrippa's survey of renaissance magic that a correspondent writes to agrippa asking to be instructed in the mysteries, not of magia and cabala, but of "the picatrix and the cabala".1 yet it is also not

ignificant 1 ed. cit, pp. 403-4. 2e. garin suggests (medioevo e rinascimento, p. 172) that the de occulta philosophia is greatly indebted to picatrix. 141 cornelius agrippa's survey of renaissance magic that a correspondent writes to agrippa asking to be instructed in the mysteries, not of magia and cabala, but of "the picatrix and the cabala".1 yet it is also not so simple as that. for agrippa's necromancy and conjuring are not mediaeval in spirit, not the old hole-andcorner business of the persecuted mediaeval magician. they come invested with the noble robes of renaissance magic, with the dignity of a renaissance magus. ficino's neoplatonising of the talismans is quoted; the many references to the philosophy of the corpus hermeticum put the asdepius magic into the context of hermetic ph

book would have suggested magic, for cecco d'ascoli, a famous magician of the fourteenth century who was burned at the stake, cites in his necromantic commentary on the sphere of sacrobosco a book called liber de umbris idearum which he attributes to solomon.2 by his rejection of christianity, and his enthusiastic adoption of hermetic egyptianism, bruno moves back towards a darker, more mediaeval necromancy, whilst at the same time retaining the elaborate "plotinising" by ficino of the talismans. extraordinary though this may seem, i believe that bruno's "shadows of ideas" are the magic images, the archetypal images in the heavens which are closer to the ideas in the divine mind than things here below. and it is even possible that ficino, in his frequent uses of the word "shadows" may some

GILBERT THE MAGICAL MASON

o fell into trances and oq] recovery related strange accounts of what they had seen or; heard. such performers would now be called spiritualisticf mediums,.the ancients commonly believed that aged men indying:could foresee the future; this originated the idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inqu

dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. in our times, necromancy has been replaced by spiritualism,divination and its history199lind spiritualistic seances at which efforts to communicate with the dead for divinatory purposes andtogain a knowledge of post-mortem states of heaven and hell are constantly made. oneiromanteia, or oneiromancy that divination by dreams was a possibility was almost universally believed by the ancient greeks.theliterature wh

GOETIA LUCIFERIAN

us allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who has many arms and talon-fingers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then will rely

rth with great knowledge of it. caim was of the order of angels who now rules over 30 legions of infernal spirits. 63 2 murmur murmur/murmus is the fifty-fourth spirit of the shemhamforasch, and is a great duke and earl. he appears in the form of a armored warrior who rides a gryphon, with a crown upon his head. he will come forth with his ministers who sound great trumpets. murmur is a spirit of necromancy, who constrains shades of the dead and the deceased to come forth and answer the sorcerer. murmus was once an angel of the order of thrones but now governs 30 legions of spirits. murmur may also, at the command of the sorcerer, send forth shades of the dead to encircle the self and strengthen the astral body and to bring voices of insight or divination unto the witch summoning. he may a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tudies, the seventh should pay tbe lawing. once, when a set of students were takiuo- their leave, and the last was ordered to stay, he pointed to his shadow, saying' he is the last' so the devil had to take the shadoiv, and the pupil escaping remained without a shadow all his life. jamieson gives the details of a scotch superstition 'losino- one's shadow arrives to such as are studying the art of necromancy. when a class of students have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where the devil literally catches the hindmost in the race, unless he crosses the hall so speedily that the arch-enemy can only apprehend his shadow. in the latter case the person of the sage never after throws any shade, and those who have thus lost thei

igible to us, we might take in at one view all that was effected by magic spells. they were painted, scratched or carved, commonly on stone or wood' runstones, runstaves; i-eeds served the same purpose (p. 1083-i. the ohg. liahalruna, tsrcina, lagoridia are named after the letters' hahal, is, lago; clofruna and stofruna remain doubtful, the latter appar. the mere tip (stupf, apex. helliruna means necromancy, death-rune, and plainly refers to halja, hella; i connect with it our jiouen-zwang, control over hell, by which is understood the mightiest of magic spells, such as doctor faust possessed. holzruna is to be taken not of a thing, but of a person, the wood-wife, lamia (p. 433, not without some allusion to her moaning and muttering. the ohg. women's names kundriin, hiltirun, sigiriin, fri

HAMIL THE ROSICRUCIAN SEER

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

HANDBOOK OF EGYPTIAN MYTHOLOGY

rthhouse) a structure within a temple precinct where the birth of a deity was celebrated. glossary 229 menat necklace a necklace and counterpoise imbued with divine power. middle egypt the area of egypt between asyut and memphis. monotheism a belief system with only one deity. mummy an artificially preserved body wrapped in linen bandages. naos an inner shrine made to contain an image of a deity. necromancy the practice of summoning the dead to gain knowledge or power. necropolis a city for the dead with tombs and funerary shrines. nilometer a set of steps used for estimating the height of the annual nile flood. nomarch the governor of a nome (province. nome one of the forty-two provinces into which egypt was divided. each nome was represented by a symbol and had at least one patron deity

HELENA BLAVATSKY THE KEY TO THEOSOPHY

f as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the gods to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the

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

witches and wizards have been made to suffer. read glanvil and other authors on the subject of witchcraft, and you will find recorded there the parallels of most, if not all, of the physical phenomena of nineteenth century "spiritualism" q. do you mean to suggest that it is all witchcraft and nothing more? a. what i mean is that, whether conscious or unconscious, all this dealing with the dead is necromancy, and a most dangerous practice. for ages before moses such raising of the dead was regarded by all the intelligent nations as sinful and cruel, inasmuch as it disturbs the rest of the souls and interferes with their evolutionary development into higher states. the collective wisdom of all past centuries has ever been loud in denouncing such practices. finally, i say, what i have never c

le and invisible, objective and subjective, comprehensible and-never to be fully comprehended. bhagavad-gita (sans) lit "the lord's song" a portion of the mahabharata, the great epic poem of india. it contains a dialogue wherein krisha (the "charioteer) and arjuna (his chela) have a discussion upon the highest spiritual philosophy. the work is preeminently occult or esoteric. black magic sorcery; necromancy, or the raising of the dead and other selfish abuses of abnormal powers. this abuse may be unintentional; still it has to remain "black" magic whenever anything is produced phenomenally simply for one's own gratification. b hme, jacob a mystic and great philosopher, one of the most prominent theosophists of the medieval ages. he was born about 1575 at old diedenberg, some two miles from

and makes itself objective. similarly with the eidolons of the dead. they are present around us, but being on another plane do not see us any more than we see them. but whenever the strong desires of living men and the conditions furnished by the abnormal constitutions of mediums are combined together, these eidolons are drawn-nay pulled down from their plane onto ours and made objective. this is necromancy; it does no good to the dead, and great harm to the living, in addition to the fact that it interferes with a law of nature. the occasional materialization of the "astral bodies" or doubles of living persons is quite another matter. these "astrals" are often mistaken for the apparitions of the dead, since, chameleon-like, our own "elementaries" along with those of the disembodied and co

mystery and metaphysics, and dealing more with the ideal worlds than with our matter-of-fact, actual universe. nazarene codex the scriptures of the nazarenes and of the nabotheans also. according to sundry church fathers, jerome and epiphanius especially, they were heretical teachings, but are in fact one of the numerous gnostic readings of cosmogony and theogony, which produced a distinct sect. necromancy the raising of the images of the dead, considered in antiquity and by modern occultists as a practice of black magic. iamblichus, porphyry, and other theurgists deprecated the practice no less than moses, who condemned the "witches" of his day to death, the said witches being often only mediums, e.g, the case of the witch of endor and samuel. neo-platonists a school of philosophy which

HP LOVECRAFT A DARK LORE

in weird tales, vol. 35, no. 9 (may 1941, 8-40; vol. 35, no. 10 (july 1941, 84-121 'the essential saltes of animals may be so prepared and preserved, that an ingenious man may have the whole ark of noah in his own studie, and raise the fine shape of an animal out of its ashes at his pleasure; and by the lyke method from the essential saltes of humane dust, a philosopher may, without any criminal necromancy, call up the shape of any dead ancestour from the dust whereinto his bodie has been incinerated- borellus i. a result and a prologe 1 from a private hospital for the insane near providence, rhode island, there recently disappeared an exceedingly singular person. he bore the name of charles dexter ward, and was placed under restraint most reluctantly by the grieving father who had watche

friend dr. checkley till he saw how greatly it disturbed the urbane rector. it read 'the essential saltes of animals may be so prepared and preserved, that an ingenious man may have the whole ark of noah in his own studie, and raise the fine shape of an animal out of its ashes at his pleasure; and by the lyke method from the essential saltes of humane dust, a philosopher may, without any criminal necromancy, call up the shape of any dead ancestour from the dust whereinto his bodie has been incinerated' it was near the docks along the southerly part of the town street, however, that the worst things were muttered about joseph curwen. sailors are superstitious folk; and the seasoned salts who manned the infinite rum, slave, and molasses sloops, the rakish privateers, and the great brigs of t

indelible mark of fear on the soul of marinus bicknell willett, and has added a decade to the visible age of one whose youth was even then far behind. dr. willett had conferred at length with mr. ward, and had come to an agreement with him on several points which both felt the alienists would ridicule. there was, they conceded, a terrible movement alive in the world, whose direct connexion with a necromancy even older than the salem witchcraft could not be doubted. that at least two living men- and one other of whom they dared not think- were in absolute possession of minds or personalities which had functioned as early as 1690 or before was likewise almost unassailably proved even in the face of all known natural laws. what these horrible creatures- and charles ward as well- were doing or

as if some special atmosphere or exhalation mantled the whole region. i had seen nothing like it before save in the magic vistas that sometimes form the backgrounds of italian primitives. sodoma and leonardo conceived such expanses, but only in the distance, and through the vaultings of renaissance arcades. we were now burrowing bodily through the midst of the picture, and i seemed to find in its necromancy a thing i had innately known or inherited and for which i had always been vainly searching. suddenly, after rounding an obtuse angle at the top of a sharp ascent, the car came to a standstill. on my left, across a well-kept lawn which stretched to the road and flaunted a border of whitewashed stones, rose a white, two-and-a-half-story house of unusual size and elegance for the region, w

INITIATION INTO HERMETICS

ot yet embodied. i have already quoted the practice in the chapter about mediumistic writing. apart from that, any magician is able to forma housing, a shape, with the help of the imagination, transfer it into the fourth state of aggregation, and to persuade or even to force the true, desired being to enter this form and manifest itself to the external world. this practice belongs to the field of necromancy or conjuring magic and has nothing at all to do with the generally known spiritualism. the genuine magician will use this practice only in extreme cases, and he will not evoke a being away from its sphere, because anything a being of the fourth state of aggregation has to say or to fulfill in the material or astral world can be achieved likewise by the magician himself through his matur

IRISH WITCHCRAFT AND DEMONOLOGY

hel was an intellectual loss to the irish church, for, he was so widely renowned for his varied and extensive learning that he was credited with supernatural powers; a number of legends grew up around his name which hid his real merit, and transformed the man p. 53 of science into a magician. in the border country traditions of his magical power are common. boccaccio alludes to "a great master in necromancy, called michael scot" while dante places him in the eighth circle of hell. the next, who is so slender in the ranks, was michael scot, who of a verity of magical illusions knew the game" 1 another man to whom magical powers were attributed solely on account of his learning was gerald, the fourth earl of desmond, 2 styled the poet, who died rather mysteriously in 1398. the four masters i

ue for obtaining them afforded us. the remonstrance runs as follows "also at the prayer of john, archbishop of armagh (and others. that whereas by the subtle malice and malicious suits of certain persons slandering a man of rank this land was entirely slandered, and still is in such slanderous matters as never were known in this land before, as in ruining p. 58 or destroying any man by sorcery or necromancy, the which they think and believe impossible to be performed in art--it is ordained and agreed by authority of this present parliament, with the entire assent of the lords spiritual and temporal and commons of said parliament, that our lord the king be certified of the truth in this matter, in avoidance of the slander of this land in common, asserting that no such art was attempted at a

, although no doubt a black man was as much a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me not for my complexion- the shadowed livery of the burning sun" or could it have been that he was the unhappy victim of a false etymology! for p. 61 in old writers the word "necromancy" is spelt "nigromancy" as if divination was practised through the medium of negroes instead of dead persons; indeed in an old vocabulary of 1475 "nigromantia" is defined as "divinatio facta per nigros" he may therefore have been suspected of complicity with the two witches. as yet the "natural law" held sway in ireland, but very soon this country was to be fully equipped with a statute

ISIS UNVEILED

ly, he had won the gratitude and protection of his pious mistress through his unparalleled skill in killing people at a distance by torturing with various incantations their wax timvlacra. the process has been described over and over again, and we scarcely need repeat it. charles was lying sick of an incurable disease. the queen-mother, who had everything to lose in case of his death, resorted to necromancy 114. la dtutonomaait, ou iraiu de* areiert: fatif, 1580 (often reprinted. 115. thffvu tt ritiul d ta kauu lagu, bit, di. sr. digitizecoy google 66 isis unveiled and consulted tlie oracle of the 'bleeding bead' this infemal opera- tion required the decapitation of a child who must be possessed of great beauty and purity. he had been prepared in secret for his 6rst commu- nion by the chap

K AMBER THE BASICS OF MAGICK

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

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

cult. many books on satanism and the occult by conservative christian authors still attack the games: in the truth about dungeons and dragons, joan hake robie writes: dungeons and dragons is not a game. some believe it to be teaching the following: she then lists twenty-two activities, including blasphemy, assassination, insanity, sexual perversion, homosexuality, prostitution, satan worship, and necromancy (robie 1994, 67) in the seduction of our children, neil anderson and steve russo claim that the game negatively affects a person s self-image and personality and opens him to satanic influence (anderson and russo 1991, 78. bob larson has asserted that young people who call his radio talk show often mention fantasy games as their introduction to satanism. in like lambs to the slaughter

LIBER 777

power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the great work, talismans, crystal-gazing& c. tui 24 necromancy. 25 transmutations[[vision of universal peacock. 26 the witches sabbath so-called, the evil eye. 27 works of wrath and vengeance kbn 28 astrology. 29 bewitchments, casting illusions. 30 the red tincture, power of acquiring wealth li and khien 31 evocation, pyromancy kbn 32 works of malediction and death khbn 32 bis alchemy, geomancy, making of pantacles[[travels on the astral plane] kbn

LIBER SAMEKH

eremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of ceremonial magic, london: rider, 1911; reprinted new hyde park, ny: university books, 1961; secaucus, nj: citadel, 1973; ware, herts: wordsworth editions, 1995 (as the wordsworth book of spells. 51 endnotes liber samekh 1 the goetia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case is generally regarded as a gre

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

sta danorum; shows remarkable similarities to both odin and njord. hadingus (sometimes referred to in the secondary literature as haddingus or hadding because the scandinavian form would have had -dd) is the son of gram and descendant of the first danish kings but raised by giants. he becomes the lover of his nursemaid, the giantess harthgrepa, who travels with him disguised as a man and performs necromancy with him. after she is torn apart by other giants, an old man with only one eye puts hadingus in touch with the pirate deities, themes, and concepts 157 liserus, and when hadingus is wounded he makes an otherworld journey on a horse (sleipnir. later he makes a second otherworld journey when an old woman transports him to the world of the dead. before an important battle, hadingus puts h

to the world of the dead. before an important battle, hadingus puts his ship ashore to confer with an old man waving his cloak and learns from him the secret of the wedge formation. and when he learns that hundingus, whom he had put on the throne at uppsala, had drowned in a vat of beer, hadingus hanged himself before the eyes of his populace. the partnership with a giantess, otherworld journeys, necromancy, wedge formation, and voluntary hanging make it clear that hadingus had obvious odinic associations, and indeed the story of odin and mithothyn is inserted into the life of hadingus with no discernible association. and yet there are very strong associations with njord as well. hadingus fs wife regnhild chooses him after an examination of the lower legs of the men assembled at a banquet

rrying with a giantess is an odinic act, but hadingus was only able to bring himself to do so after harthgrepa explained that as a giantess she could change her shape at will. thereafter they travel together, she disguised as a man, and when they come upon a corpse she has hadingus place a stick carved with spells (in runes) under its tongue, thereby initiating him into another of odin fs realms, necromancy. her name is explained when, as she and hadingus are sheltering in a cave, a huge hand tries to enter. swelling herself back up to great size, she grasped the hand for hadingus to chop off. she paid for this offense against her own race subsequently when she was torn apart by them. the norse equivalent of harthgrepa, hardgreip, is listed in the thulur for giantesses but is otherwise unk

LUCIFERIAN SORCERY

ed. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the infernal sabbat workings familiar or servitor creations mass or group ceremonial invocations or evocations goetic or rituals of sorcery necromancy or divination rituals the calling of the four quarters of the triple hermetic circle of hamara t western quarter guardian of the gateway- azatu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come

umption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled and absorbed by the sorcerer s own astral body. one may feed the servitors themselves from this, that they may take their shadow and from your will form their shapes in darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni f

MAGIC AND SPELLS

rch are rare and reclusive enough that only a handful of magic items are manufactured as shadow weave items. shadow weave items are nearly identical to items created by weave users, but the differences are profound. spell-like effects generated from shadow weave items have the same benefits and limitations that a shadow weave spellcaster has: effects from the schools of enchantment, illusion, and necromancy gain a +1 bonus on their save dcs and a +1 bonus on caster level checks to overcome spell resistance. the same benefits apply to effects with the darkness designator. effects from the schools of evocation and transmutation have their caster levels reduced by one (though their costs are based on the original caster level. the reduced caster level affects the spell's range, duration, dama

lam attacks with an attack bonus of +17/+12 for 1d8+9 points of damage. it deals triple slam damage (3d8+27) against stone or metal. the machine can hurl small rocks (if any are at hand) with an attack bonus of +12/+7. its range increment is 150 feet, and it can throw a rock up to 10 range increments. a thrown rock deals 2d6+9 points of damage. magic greaterfantastic machine grimwald's graymantle necromancy level: sor/wiz 5 components: v, s, m casting time: 1 action range: medium (100 ft+ 10 ft./level) targets: one creature duration: 1 round/level saving throw: fortitude negates spell resistance: yes you imbue a skull or bone with a pale gray radiance and then hurl (or touch) the skull or bone to hit a target creature. you can attack with the skull on the round you cast the spell, but othe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

symbol of the moon. godfrey higgins considers it a mistake to regard isis as synonymous with the moon. the moon was chosen for isis because of its dominion over water. the druids considered the sun to be the father and the moon the mother of all things. by means of these symbols they worshiped universal nature. the figure of isis is sometimes used to represent the occult and magical arts, such as necromancy, invocation, sorcery, and thaumaturgy. in one of the myths concerning her, isis is said to have conjured the invincible god of eternities, ra, to tell her his secret and sacred name, which he did. this name is equivalent to the lost word of masonry. by means of this word, a magician can demand obedience from the invisible and superior deities. the priests of isis became adepts in the us

of personal desire. its less complex and more universal form is human selfishness, for selfishness is the fundamental cause of all worldly evil. a man will barter his eternal soul for temporal power, and down through the ages a mysterious process has been evolved which actually enables him to make this exchange. in its various branches the black art includes nearly all forms of ceremonial magic, necromancy, witchcraft, sorcery, and vampirism. under the same general heading are also included mesmerism and hypnotism, except when used solely for medical purposes, and even then there is an element of risk for all concerned. though the demonism of the middle ages seems to have disappeared, there is abundant evidence that in many forms of modern thought--especially the so-called "prosperity" ps

lack arts of their priestcrafts. in the convexities of their magnetized mirrors the indian sorcerers captured the intelligences of elemental beings and, gazing into the depths of these abominable devices, eventually made the scepter subservient to the wand. robed in garments of sable hue, the neophytes in their search for truth were led by their sinister guides through the confused passageways of necromancy. by the left-hand path they descended into the somber depths of the infernal world, where they learned to endow stones with the power of speech and to subtly ensnare the minds of men with their chants and fetishes. as typical of the perversion which prevailed, none could achieve to the greater mysteries until a human being had suffered immolation at his hand and the bleeding heart of th

MASTERING WITCHCRAFT

wer to your rituals. then there are spirit entities or demons, halfway between men and gods in their constitution, traditionally predating us in their evolution, however the remnants of the nephelim, in fact. vassago, who you will also encounter in a later chapter, is one of these beings. finally, there are the spirits or shades of the dead themselves, such as will be dealt with in the rituals of necromancy in chapters 3 and 4. gods, demons, shades these constitute the chief inhabitants of the witches' pantheon. of course, there are many minor, elemental spirits which you will be dealing with in the course of your career, but they will generally be those which you yourself create. any talisman, image, alraun, or mandragore you may make will partake of the nature of an elemental. they are u

we embark upon the dark of the moon, as the light wanes and nights get blacker. during this period you will perform all operations of a destructive or "black" nature, such as spells of attack and vengeance, binding operations (ligature) to prevent people from doing certain things, agricultural magic designed to eliminate pests or weeds, charms to cool off passions in another, and certain works of necromancy, that is, summoning ghosts of the dead. many witches when they form their own coven tend to, hold informal monthly or bimonthly esbats (as opposed to sabbats, from the french, esbattre "to frolic) around the full or new moon, in order to have a general coffee klatch and maybe perform a collective ritual to aid one of the members or an outside friend who has requested help in someway. wh

perge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you will have cause to use it, whether they be those of seeing stone or mirror, necromancy, or triangle of manifestation (see page 52 for the wand runes) the magical lamps at this point, it would be a good time to mention some important artifacts, which you will need, often improvised the last minute, but in actuality as needful of proper preparation and consecration as your athame or wand. the are the candlesticks or lamps of art. quite apart from magical significance of lig

5 which deals with the important matter of countermagic and protection. the conjuration of vassago having now assembled the primary instruments of the greater divinations, you are ready to perform one such operation yourself. there are basically two varieties of these, one being the conjuration and communication with nonhuman entities, and the other dealing with the spirits or shades of the dead, necromancy so-called, or sometimes sciomancy. you will occasionally find that some witches tend to make the distinction between the two terms in that sciomancy, they claim, involving some relic of the defunct person summoned, an object link of some type, be it a lock of hair, bloodspot, or some personal belonging, attempts the evocation of the shade or ghost of the dead person, which is confined t

or sometimes sciomancy. you will occasionally find that some witches tend to make the distinction between the two terms in that sciomancy, they claim, involving some relic of the defunct person summoned, an object link of some type, be it a lock of hair, bloodspot, or some personal belonging, attempts the evocation of the shade or ghost of the dead person, which is confined to visible appearance. necromancy, on the other hand, they argue, implies the reanimation of a recently defunct corpse, as in the legendary operation performed by thessalian erichtho at the request of sextus, son of pompey. this distinction, however, is merely scholarly, and the majority of witches use the term "necromancy" to refer to the operation which the pedants label sciomancy, namely, the evocation, of the shades

e request of sextus, son of pompey. this distinction, however, is merely scholarly, and the majority of witches use the term "necromancy" to refer to the operation which the pedants label sciomancy, namely, the evocation, of the shades, such as was attempted by eliphas levi in the nineteenth century. the corpse-reanimation method is very rarely, if ever, attempted these days, for obvious reasons. necromancy does not call for the use of your show stone, but rather a triangle of manifestation, so i shall leave that process till last, and deal with the conjuration of nonhuman entities first. the entity summoned for questioning par excellence is one that has been a favourite among witches from time immemorial, and is known by the name "vassago" he is numbered among the seventy-two demonic inte

lwood all of these are to be used in equal parts. this is a lunar incense, the moon being the ruler of sleep and dreams. before you lie down to sleep, write your question on a piece of plain white paper with your pen and ink of art, and place the paper and a small sachet of wormwood herb (artemesia) under your pillow. if the spell works, you should have your answer to the question in the morning. necromancy the summoning of the dead has always been considered by witches as among some of the most dangerous operations in the book, strangely enough, sometimes even more so than the summoning of demons. the truth of the matter is that it can be an extremely taxing operation to perform if the motivation is anything other than love, and if a physical manifestation is required, as is always the ca

nt, that is, a materializing medium, the nervous and physical depletion visited upon the participants can prove truly onerous, and in some extremely rare cases, fatal. for this reason the ritual is often reserved for full-coven performance at sabbat on those occasions when it is employed, in this way providing a good complement of participants to act as energy donors. the best time for practising necromancy, however, is when the solar power is waning to its lowest ebb between the autumnal equinox and the winter solstice; this fact is made use of in the traditional witch festival, halloween, wherein necromancy is employed. this is, of course, the feast of the dead, one of the four great sabbats (see chapter 7 "the coven and how to form one" for more on this) however, complications aside, ne

and how to form one" for more on this) however, complications aside, necromancy is one of the more spectacular of magical operations when successful, and if a legitimate motivation impels a witch to have recourse to it, and she maintains a serious, respectful, and considered attitude toward the operation, then chances of success are high. there are two types of motive which make the operation of necromancy feasible and indeed permissible: intelligence and love. the first, that of intelligence, is resorted to when all else fails, when tea leaves or tarot cards give unintelligible answers, when the rune sticks talk in riddles, when even vassago falls silent, and when the one person who can give you the answer to your question is dead. this is the more complicated operation to perform. the s

igence) by its traditional name "the dumb supper; it can be used to evoke the shade of one's future spouse as well as that of a deceased loved one. i shall reserve instructions for its performance for chapter 4, which deals solely with amatory matters, and return to that operation concerned with "finding things out" therefore, to conclude this chapter, here are the details for the performance of: necromancy of intelligence this is, strictly speaking, a work of darkness, albeit intelligence, and as such should be timed to fall upon a night of the new moon or very shortly after. it requires thirteen days' preparation, however (which characteristic it shares with the necromancy of love, that preparation being a short nightly meditation around midnight on a photograph or portrait of the deceas

to the west. in this is placed a skull. now this may be an actual skull if you have recourse to one, a replica of one made by you, or a drawing of one, never mind how crude, also composed by you. in the small triangle on the altar should be placed a photograph of the deceased flanked by the lamps of art and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water

ts. in the final analysis, the best way to gain results is by a careful trial and error method, and this always depends on an accurate record being made. the results of your various researches should form a valuable part of your magical workbook. herbs and incenses for all divinations, great or small, whether the operation be one of mere sortilege such as casting the runes or a grand operation of necromancy, two easily accessible mercurial divination incense ingredients are extremely useful to have on hand at all times: namely, gum mastic and cinnamon (the latter preferably in oil or essence form. the first may be obtained at any good art materials suppliers as it is used in picture varnish, while the second can be obtained easily enough from any pharmacy. these two ingredients may be fume

nse, for though he is mercurial in function, vassago is primarily jupiteroriented in nature. his incense should be composed of: 6 parts frankincense 6 parts balm of gilead 6 parts grain of paradise 1/2 part saffron touch of ambergris (an artificial tincture is quite sufficient) if you cannot obtain these ingredients, a good substitute can be compounded of frankincense, saffron, and cedarwood oil. necromancy incense 3 parts wormwood herb (finely reduced) 2 parts good-quality, resinous church incense 2 parts gum mastic 3 parts dittany of crete (finely reduced) 1/2 part pure olive oil 1/2 part wine 1/2 part honey a few drops of the operator's blood blend the ingredients together and let stand overnight. the resultant incense should be of a fairly solid, crumbly consistency, but if it turns ou

extremely powerful witches can indeed work without the aid of object links or power objects with the person or entity they are attempting to influence; they simply locate him or her with their fully activated deep minds and work their will directly. those of lesser ability, and that of course includes all beginners, must make use of an object link so-called, such as was employed in the ritual of necromancy in the form of a photograph. that is, an object intimately linked, or belonging to, the person on whom the effect is being worked. the alternative to this is the employment of what is often referred to as a power object, that is, some object manufactured by the witch as charged with her own will and magnetism, which is physically conveyed into the presence of the designated victim; in f

ow tuck a sachet of st-john's-wort (hypericum) and a piece of paper on which has been inscribed the name of your beloved. prior to turning your light out, drink a potion composed of half a cup of distilled water, three drops of white wine, three drops of gin, three drops of vinegar that has been stirred with a sprig of rosemary. this should be mixed in your witch's chalice. then dream on! amatory necromancy, the dumb supper finally, to conclude this section on romantic love, i shall deal with the second type of operation which comes under the definition of necromancy, and as such was mentioned previously in the chapter on divination. the operation of amatory necromancy is known among witches as the dumb supper. it can, however, be utilized for two purposes; the first being the evocation of

tion of the shade of a dead loved one, the second the calling forth of what is known as an eidolon or wraith, the spectral apparition of a future loved one or spouse. whether the operation is of the necromantic or eidolon variety does not change the central ritual, the dumb supper proper. the only difference lies in the thirteen days preparation for the necromantic variant, similar to that of the necromancy of intelligence. in common with all the other amatory operations aforementioned, no boundary circle will be needed for this rite; even if the work is one of necromancy, the constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you shoul

eceased, veiled with a dark cloth and flanked with flowers which should be changed from time to time, and any object links or personal mementos of the deceased that you might have. exactly at midnight on every one of the thirteen preparatory nights, seal yourself in your place of working, light one of your lamps of art in the east of the room, unveil the portrait, kindle a small amount of amatory necromancy incense in your thurible, and seat yourself facing the picture with the light streaming from behind you. inwardly, call the person by such names as you knew him by, while keeping your eyes fixed on the picture. try to recall the incidents you can wherein you shared moments of affection or love with the deceased. continue your meditation for anything from ten minutes to one hour before e

e sunset, just before the hour of midnight strikes, arrange your place of working in the following manner: cover your altar table with a new, white, exorcised cloth, and place a chair at the west side of it facing east, and one opposite, facing west. on the table, place a bouquet of sweet-smelling flowers. then light two of your lamps before the portrait, and kindle your thurible, burning amatory necromancy incense. consecrate your place of working now, walking backwards beginning at the east, passing to the south, the west, and finally the north, asperging and censing as you go, and calling upon habondia to aid you in this work. every action in the ceremony must be performed silently and backwards for only thus do we begin to walk in the paths of the dead. having got this far, you must no

n the west. then return to your own. close your eyes, call the deceased's name three times, and then mentally repeat the words of the great necromantic charge "allay fortission fortissio allynsen roa" with your eyes still shut, mentally welcome the loved one. traditionally, this is the place where the shade will manifest. you should slowly open your eyes and see what you can see. again, as in the necromancy of intelligence, this will depend on the stage of your development. communication with the shade theoretically can be carried out mentally; most witches find that this takes the form of a peculiar wordless communion, a sort of spiritual osmosis or blending together of ideas, your own, and that of the deceased. even if your inner eyes are not sensitive enough to perceive any form, or the

d the powdered lignum aloes provide a very good solid base to mingle the flower oils or essences with. musk and civet essences may also be mingled to great advantage with your incense, but these, like ambergris, tend to be on the expensive side. many modern haute couture parfumiers utilize these three essences or their synthetic substitutes as bases for their most closely guarded recipes. amatory necromancy incense 1 part vervain herb (verbena (finely reduced) 1 part wormwood herb (finely reduced) 1 part powdered sandalwood, lignum aloes, or rose petals 1 part dittany of crete (finely reduced) 1 part gum benjamin (benzoin) moisten with a few drops of: pure olive oil red wine honey the operator's blood a dash of essential flower oil of your choice (a favourite of the deceased, if possible

powdered patchouli leaves 1 part (or a few drops, patchouli oil) powdered sage 1 part reduce finely by trituration. should you wish to make incense cones instead of loose grains, add 1/4 part saltpetre and enough patchouli or myrrh oil to make a thick paste. model the cones by hand and let them stand to dry. before you embark on any complex operation of witchcraft, such as demonic conjuration or necromancy, purists will always advise that you take the purificatory bath beforehand. in all cases of bewitchment, this is also to be advised, especially before entering the grand circle, or before going to bed in the evening. the composition of these baths varies a great deal, but an excellent one can be made thus: dried rosemary 7 parts dried lavender 7 parts dried basil 4 1/2 parts dried verva

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better, provided thou observest the rules laid down later on, for if thou omittest one single condition thou wilt never arrive at the accomplishment of the art. for those matters then which appertain unto the moon, such as the invocation of spirit, the works of necromancy, and the recovery of stolen property, it is necessary that the moon should be in a terrestrial sign, viz: taurus, virgo, or capricorn. for love, grace, and invisibility, the moon should be in a fiery sign, viz: aries, leo, or sagittarius. book one page 15 for hatred, discord, and destruction, the moon should be in a watery sign, viz: cancer, scorpio, or pisces. for experiments of a pecu

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

any place, provided it hath been purified and consecrated with the necessary ceremonies, will be found fit and convenient for the convocation and assembling of the spirits. these arts or operations should be carried out at the prescribed time, but if there be no time specially appointed it will be always better to perform them at night, which is the most fit and proper time for the operations of necromancy; this is also a symbol that it is just and right to hide them from the sight of the foolish, the ignorant, and the profane. but when thou shalt have selected a place fitting, thou mayest perform thine experiments by day or by night. it should be spacious, clear, and bounded on all sides by hedges, shrubs, trees, or walls. thou shalt thyself cleanse it thoroughly and render it neat and p

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

the various codices are not sufficient to require the constant giving of parallel readings; but except in the more ancient examples there is much deterioration in the seals and sigils, so that in 7 this preliminary definition of magic is found in very few codices, and is probably later than the body of the work. 8 or actives. 9 or passives. 10 or effect. 11 or the black art, as distinct from mere necromancy, or divination by the dead. 12 or quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seals and characters to each spirit and the manner of calling them forth to visible appearance: in 5

MICHAEL FORD WITCHMOON

was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twelve years until his dying day. he gorged himself in the damnable desire of magic, necromancy and sorcery, acquainting himself with many infernal spirits and fiends. in the end he sold his soul to the devil in return for a life full of carnal pleasure. unlike other accursed men, this vile man sorcerer desired of the devil neither riches nor promotion nor any other outward pleasure. being of a most cruel and bloody mind, he requested that he might work malice on men, women and ch

ssed by psychic vampires or demonic elementals. the difference between elementals (not the same for spirits who often have will essence as well) and the sorcerer is the will itself. elementals have no will and are collections of energy. the individual must control and channel such patterns if he or she is to be successful in the aspects of sorcery. the black temple the black temple, being that of necromancy and the calling of the dead is often quite misunderstood. this is by no means evil either, in fact through traveling among the dead one is able to learn more about his/her self and discover further hidden aspects of their connections with the gods of light and dark. it is important however that the sorcerer does not become obsessed with the spirits which traffic in the work of the red a

he sigil, using your own blood to bind it and a goetic ritual of evocation. the evocation dagger is different in several aspects from the anthame, which is the primary tool of the witch. the evocation dagger is used in rituals which involve the creation, conjuration, binding or banishing of demonic forces. one would use the evocation dagger in the rites of creating ngangas, fetishes, spirit pots, necromancy, vampiric servitor creations and some goetic workings. the evocation dagger should resemble the nature of the rites of which you are working, for instance a jagged, cruel looking blade. you witch name should be inscribed in theban on the handle if able and the knife should undertake the same consecration ritual that the anthame will go under. the athame is the weapon of the holy guardia

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

n one takes acloser look at the personalities behind the occult societies of the elizabethan age, forinstance, an interesting picture begins to form. competent researchers or students of theoccult, of enochian magic, etc, recall how often the magical sigils resemble, or actuallyare, planetary and cosmic symbols. the full reason for this has long been concealed. themagic of the middle ages and the necromancy of the dark ages was for the same purposesas the technomancy of the modern age. the practitioners and their lackeys are all of one clanwith the self-same agenda. when we hear of magicians in their circles of protection sur-rounded by planetary sigils and calling out the barbarous names of archangels and familiars,we must realize that this has to do with very physical phenomena. let us l

MICHAEL W FORD NOX UMBRA

igned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death energy or "emerald flame" of azrail/azrael, the angel of death and hecate- the witch queen of the underworld/dead/crossroads. this ritual was designed as a means of silent communication with the ancestral dead and the shades of the fields of necromance. undertaken- october 28th, 2002 12pm& noon. coven members involved -akhtya seker arimanius, dav

nd gray. algol temple or chamber is decorated in the necromantic and vampyric elements attributed to the shadow aspects of sah, the tomb of the hunter (nephilim. instruments- human skull, rib bones (baciph ashara, human bone necklace in ashes, evocation dagger, thigh bone trumpet (kangling. circle placed in middle of room, surrounded with the implements of death and azrail. incense- frankinsense, necromancy oil. the main instrument of which the fetish would be consecrated further is the horned brazilian mask of belial. i call it such as it was made from a large bull/cow skull, clayed formed a demon visage, five horns which make an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from which the blade is a bit

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

rent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic magick is the focus of astral projection and holy magick. ascension is the primary goal, t

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

even the most fluidic forms are immortal, subsisting always in the permanence of their raison d' tre, which is the combination of light with the aggregated potencies of the molecules of the first substance. hence they are preserved in the astral fluid, and can be evoked and reproduced according to the will of the sage, as we shall see when treating of second sight and the evocation of memories in necromancy or other magical works. we shall return also to the great magical agent in the fourth chapter of the ritual, where we shall complete our indications of the characteristics of the great arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchemy, salt, sulphur, mercury

y, being liberated at death, attracts and for a long time preserves, through the sympathy of things homogeneous, the reflections of the past life; if drawn into a special current by a will which is powerfully sympathetic, it manifests naturally, for there is nothing more natural than prodigies. it is thus apparitions are produced. but we shall develop this point more fully in a chapter devoted to necromancy. the fluidic body, subject, like the mass of the astral light, to two contrary movements, attracting on the left and repelling on the right, or reciprocally, between the two sexes, begets various impulses within us, and contributes to solicitudes of conscience; it is influenced frequently by reflections of other minds, and thus temptations are produced on the one hand, and on the other

pt, the revealer menaced with death, the conjuration of judaism against christ, which seems to be an involuntary admission of the secret divinity of the crucified, and lastly, the sign of the work accomplished, the cycle terminated, the intermediary tau, which resumes for the first time, before the final denary, the signs of the sacred alphabet. 62 the doctrine of transcendental magic 63 xiii a n necromancy ex ipsis mors we have said that the images of persons and things are preserved in the astral light. therein also can be evoked the forms of those who are in our world no longer, and by this means are accomplished those mysteries of necromancy which are so contested and at the same time so real. the kabalists who have discoursed concerning the world of spirits have described simply what

not yet purified completely, remain captive for a longer or shorter period in the astral body, wherein they are burned by the odic light, which seeks to absorb and dissolve them. it is in order to escape from this body that suffering souls sometimes enter the organisms of the living and dwell therein in that state which kabalists term embryonic. now, it is these aerial bodies which are evoked by necromancy. we enter into communion with larvae, with dead or perishing substances, by this operation. the beings in question, for the most part, cannot speak except by a ringing in our ears produced by the nervous shock to which i have referred, and commonly they can reason only by reflecting our thoughts and our reveries. to behold these strange forms we must put ourselves in an abnormal conditi

he most part, cannot speak except by a ringing in our ears produced by the nervous shock to which i have referred, and commonly they can reason only by reflecting our thoughts and our reveries. to behold these strange forms we must put ourselves in an abnormal condition akin to sleep or death; in other words, we must magnetize ourselves and enter into a kind of lucid and waking somnambulism. then necromancy has real results, and the evocations of magic can produce actual visions. we have said that in the great magical agent, which is the astral light, there are preserved all impressions of things, all images formed either by rays or reflections. in this same light our dreams come to us; it is this which befools the insane and misguides their dormant judgement in pursuit of the most bizarre

fling. they asked me forthwith to work wonders, as if i were a charlatan, and i was somewhat discouraged, for, to speak frankly, far from being inclined to initiate others into the mysteries of ceremonial magic, i had shrunk all along from its illusions and weariness. moreover, such ceremonies necessitated an equipment which would be expensive and hard to collect. i buried myself therefore in the necromancy 65 study of the transcendent kabalah, and troubled no further about english adepts, when, returning one day to my hotel, i found a note awaiting me. this note contained half of a card, divided transversely, on which i recognized at once the seal of solomon. it was accompanied by a small sheet of paper, on which these words were pencilled: tomorrow, at three o'clock, in front of westmins

ought to know whether reconciliation and forgiveness were possible between two persons who occupied my thoughts, and the same inexorable echo within me answered dead! i am stating facts as they occurred, but i would impose faith on no one. the consequence of this experience on myself must be called inexplicable. i was no longer the same man; something of another world had passed into me; i was no necromancy 67 longer either sad or cheerful, but i felt a singular attraction towards death, unaccompanied, however, by any suicidal tendency. i analysed my experience carefully, and, notwithstanding a lively nervous repugnance, i repeated the same experiment on two further occasions, allowing some days to elapse between each. there was not, however, sufficient difference between the phenomena to

stablish the real efficacy of magical ceremonies. for the rest, i regard the practice as destructive and dangerous; if it became habitual, neither moral nor physical health would be able to withstand it. the elderly lady whom i have mentioned, and of whom i had reason to complain subsequently, was a case in point. despite her asseverations to the contrary, i have no doubt that she was addicted to necromancy and goetia. at times she talked complete nonsense, at others yielded to senseless fits of passion, for which it was difficult to discover a cause. i left london without bidding her adieu, and i adhere faithfully to my engagement by giving no clue to her identity, which might connect her name with practices, pursued in all probability without the knowledge of her family, which i believe

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

e left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conjuration of spirits, and in the evocation of forms errant in the astral light, vulgarly called necromancy, as we shall explain in the fifth chapter of this gritual h. but it is well to observe here that every action promotes a reaction, and that in magnetizing others, or influencing them magically, we establish between them and ourselves a current of contrary but analogous influence which may subject us to them instead of subjecting them to us, as happens frequently enough in those operatio

not gold, and hence has no value. raymond lully, nicholas flamel and most probably henry khunrath made true gold, nor did they take away their secret with them, for it is enshrined in their symbols, and they have indicated, moreover, the sources from which they drew for its discovery and for the realization of its effects, it is this same secret which we ourselves make public now. 68 chapter xiii necromancy we have declared boldly our opinion, or rather our conviction, as to the possibility of resurrection in certain cases: it remains for us now to complete the revelation of this arcanum and to expose its practice. death is a phantom of ignorance; it does not exist; everything in nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of

rances, nothing, i hope, will hinder us from making such a concession. but if ever a resurrection has taken place in the world, it is incontestable that resurrection is possible. now, the bodies corporate protect religion, and religion asserts positively the fact of resurrections; therefore resurrections are possible. from this escape is difficult. to say that such things are possible outside the necromancy 69 laws of nature, and by an influence contrary to universal harmony, is to affirm that the spirit of disorder, darkness and death can be sovereign arbiter of life. let us not dispute with worshippers of the devil, but pass on. it is not religion alone which attests the facts of resurrection: we have collected a number of cases. an occurrence which impressed the imagination of greuze th

the magnetizer who exercises it is endowed with powerfully sympathetic speech and possesses what may be called eloquence of tone. he must be also tenderly loved or greatly respected by the person on whom he would operate, and he must perform the work with a great burst of faith and will, which we do not always find ourselves to possess in the first shock of a great sorrow. what is vulgarly called necromancy has nothing in common with resurrection, and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. there are two kinds of necromancy, that of light and that of darkness. the evocation by prayer, pantacle and perfumes, and the evocation by blood, imprecations and

ing. we read in ecclesiastical historians that spiridion, bishop of tremithonte, afterwards invoked as a saint, called up the spirit of his daughter, irene, to ascertain from her the whereabouts of some concealed money which she had taken in charge for a traveller. swedenborg communicated habitually with the so-called dead, whose forms appeared to him in the astral light. several credible persons necromancy 71 of our acquaintance have assured us that they have been revisited for years by the dead who were dear to them. the celebrated atheist sylvanus marechal appeared to his widow and one of her friends, to acquaint her concerning a sum of 1,500 francs which he had concealed in a secret drawer. this anecdote was related to us by an old friend of the family. evocations should have always a

emony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in our evonecromancy 73 cation of apollonius, we used the magical philosophy of patricius for the ritual, containing the doctrines of zoroaster and the writings of hermes trismegistus. we recited the nuctemeron of apollonius in greek with a loud voice and added a conjuration beginning: glet the father of all be counsellor and thrice-great hermes guide. h for the evocation of spirits belonging to religions i

f the church, which has been alarmed by the clamour, depositing the two bones crosswise and again shouting: glet the dead rise from their tombs! h if the operator escapes being seized and shut up in a madhouse, he must retire at a slow pace, and count four thousand five hundred steps in a straight line, which means following a broad road or scaling walls. having traversed this space, he lies down necromancy 75 upon the earth, as if in a coffin, and repeats in lugubrious tones: glet the dead rise from their tombs! h finally, he calls thrice on the person whose apparition is desired. no doubt anyone who is mad enough and wicked enough to abandon himself to such operations is predisposed to all chimeras and all phantoms. hence the recipe of the grand grimoire is most efficacious, but we advis

ROBERT KIRK WALKER BETWEEN WORLDS

ancient practice of introduction 8 referring to that which is powerful and potentially dangerous by kindly names. not only did the gaels do this, as they still do to this day in isolated regions of scotland and ireland, but it was common in the classical world. the term good goddess used by the romans, for example, was often descriptive of the terrifying queen of the underworld, hecate, ruler of necromancy, death, poisons, cursing, and similar forces and activities. if we read kirk's material carefully, and try to avoid imposing any modern retrospective attitudes upon it (a difficult but not impossible task, he presents a clear and well-defined purpose to the reader. we may begin to assess this purpose by disposing of a few of the retrospective interpretations that have occasionally been

RUBY TABLET OF SET

promise of the serpent in the garden of eden. 2. what is a telesmic image; its purpose; its construction? 3. what is the significance of a magickal name and what are the guidelines for selecting one? 4. what is meant by the term "holy guardian angel" 5. explain what is meant by macrocosm and microcosm. 6. what is gematria? 7. how does a magician master the natural and magickal forces? 8. what is necromancy? 9. explain the doctrine of opposites. how is it significant to magick? 10. what is the emerald tablet? who authored it, and what can you tell us about the author? 11. what is meant by "solve et coagula" 12. what are the three components of the alchemical stone, and what are the four steps of joining them? 13. explain what you can about the two solstices and the two equinoxes. 14. what

ed silver pentagram. mere jewelry, metal and enamel- nothing more. feelings of frustration, inadequacy, hopeless impotence, uselessness, fear. this is not lowana. it seems rather to be all that lowana feared might be true of herself: unable to teach, unable to really understand on a iii level- not ready for that, but classification: v2- c3n- 1 author: l. dale seago iv date: july 19, xiii subject: necromancy; knaust, l. reading list: wanting it desperately- time running out- and wanting to do well, to justify the recognition; but just not able, and not able to admit it. health failing. fear drives to desperation, the horrid thoughtform obsessing lowana. escape- beyond, to the stars. but without a sufficiently trained and experienced will (can desire or intent alone suffice. i sensed nothing

SALMANRUSHDIE THESATANICVERSES

ver. she had always had something of a reputation as a witch, who could wish illnesses upon you if you failed to bow down before her litter as it passed, an occultist with the power of transforming men into desert snakes when she had had her fill of them, and then catching them by the tail and having them cooked in their skins for her evening meal. now that she had reached sixty the legend of her necromancy was being given new substantiation by her extraordinary and unnatural failure to age. while all around her hardened into stagnation, while the old gangs of sharks grew middle--aged and squatted on street corners playing cards and rolling dice, while the old knot--witches and contortionists starved to death in the gullies, while a generation grew up whose conservatism and unquestioning w

SATANGEL

st commonly owned by the cunning men and witches of the united kingdom. it deals less with devils and demons, and more with astrology and the making of talisman. the general attitude of the work is one of piety, and the secrets it contains are far more sacred than diabolist. much of its information, however, later becomes reproduced in those works that might more properly be described as works of necromancy. it had considerable influence upon the traditions of witchcraft and magick transmitted through the classical grimoire. the bible although some readers may be a little surprised and possibly even upset to see the good book included in a list of grimoire, its use as a source of witchcraft has a long tradition. in particular the psalms, hand copied, torn out, or recited aloud, have been u

it of lucifer. has power over great lords; he instructs them in all that passes in the republics and the realms of the allies. murmus, murmur, murmux (goetia, 54th spirit. formerly of the order of thrones, now a duke and earl commanding 30 legions. appears as a warrior riding a griffin and wearing a dual crown, preceded by the sound of trumpets. teaches philosophy, and constrains souls in acts of necromancy. naamah pleasurable. sister of tubal-cain. the fourth angel of prostitution, the greatest seductress of mortals, said to be the most sensuous of satan s brides. arch-demoness corresponding to the qulippoth of malkuth. naberius (goetia, 24th spirit. marquis commanding 19 legions. appears as a black crane fluttering about the circle. makes men cunning in arts and sciences, especially rhet

lord; flee adverse ones. nthe lion of the tribe of judah has conquered, the root of david has sprouted. nchrist conquers nchrist reigns nchrist rules nmay christ defend this servant of god from every fantasy and every vexation of the devil, and from every evil, at every hour and everywhere, by the power of the holy cross namen nagios nhyskyros nathanathos neleyson (ms sloane 962, british library. necromancy when you wish to infuse a spirit into a dead person, so that he appears alive as he was previously, this is the procedure to follow. first have a ring made of gold. around the outside these names should be carved: brimer, suburith, tranauit; on the inside, these names: lyroth, beryen, damayn. when the names have been carved, on a sunday before sunrise, go to running water and place the

SATANICON

mposers such as richard wagner, hector berlioz, johann bach, etc, however, i am not going to recommend any particular pieces because music is of a highly personal preference. satanists should listen to a wide variety of music and decide which are personally preferred. in contrast to this are two particular rituals which do not employ music: the werewolf ritual (outdoor version) and the rituals of necromancy -23- an overview of the workings opening the gates of pandemonium: the purpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the p

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

eed i remind the reader that, while that was the day for polished scepticism and affected wisdom, it was the day also for the most egregious credulity and the most mystical superstitions, the day in which magnetism and magic found converts amongst the disciples of diderot; when prophecies were current in every mouth; when the salon of a philosophical deist was converted into an heraclea, in which necromancy professed to conjure up the shadows of the dead; when the crosier and the book were ridiculed, and mesmer and cagliostro were believed. in that heliacal rising, heralding the new sun before which all vapours were to vanish, stalked from their graves in the feudal ages all the phantoms that had flitted before the eyes of paracelsus and agrippa. dazzled by the dawn of the revolution, glyn

SOLOMON

. and i will make thee to err, as i have before made thee to err, when i caused thee to slay thy own brother [2. i will lead you into error, so as to pry into graves [3; and 1 teach them that dig, and i lead errant souls away from all piety, and many other evil traits are mine. but i have an angel that frustrates me, uriel [1. cp. testam. of symeon, ch. 3. 2. see i kings ii. 25. 3. a reference to necromancy, of which the object was to oblige the spirit of the dead to enter oneself] 41. likewise also the seventh said "i am the worst, and i make thee worse off than thou wast; because i will impose the bonds of artemis. but the locust [1] will set me free, for by means thereof is it fated that thou shalt achieve my desire. for if one were wise, he would not turn his steps toward me [1. this r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ific author, by 2001 buckland had more than 30 books published, with more than a million copies in print and translated into 12 foreign languages. he has written a number of screenplays, numerous newspaper and magazine articles, and has appeared on many radio and television talk shows in the united states, canada, england, and italy. buckland served as technical advisor for the orson welles movie necromancy (1972 (the witching on video, appeared in small character roles in movies, and has lectured at many colleges and universities across the united states. among buckland fs best-known titles are practical candleburning rituals (1970, the tree: complete book of saxon witchcraft (1974, doors to other worlds (1993, scottish witchcraft (1991, the witch book (2001, and the buckland romani tarot

n a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still utilized today by prophets and diviners who seek to answer the demands of those who wish foreknowledge of their earthly destiny. 117 chapter exploration astrology automatic writing cartomancy/tarot telling fortunes with modern playing cards dowsing graphology i ching kabbalah necromancy numerology palmistry prophets and diviners edgar cayce delphic oracles jeane dixon irene hughes olof jonsson nostradamus mother shipton scrying/crystal gazing/crystalomancy tea leaf reading (tasseography) introduction the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they

l insight. m delving deeper berg, yehuda. the power of kabbalah. san diego, calif: jodere group, 2002. kaplan, aryeh. meditation and kabbalah. new york: weiser, 1989. scholem, gershom. kabbalah. new york: penguin group, 1978. spence, lewis. encyclopedia of occultism. new hyde park, n.y: university books, 1960. unterman, alan. dictionary of jewish lore and legend. new york: thams and hudson, 1991. necromancy necromancy involves the evocation of spirits of deceased individuals for the purpose of divination. some magicians believed that spirits could only be summoned during the first year of that person fs death. necromancy was forbidden by the laws of moses, but even the great king saul (11th century b.c.e) sought the advice of the prophet samuel through the mediumship of the witch of endor

of divination whose oracles were held to be of the highest truth. although the practice of sorcery and divination was forbidden to the hebrews, the high priests of israel inquired of the lord regarding the future by means of the high priests f jeweled ephod and the urim and thummim. when the lord failed to speak to him through the ephod, saul (11th century b.c.e, first king of israel, resorted to necromancy, or divination through the spirits of the dead. saul entreated the fabled witch of endor to call up the spirit of the great prophet samuel, only to hear his own death foretold. according to tradition, solomon (10th century b.c.e, wisest of all the hebrew monarchs, foretold the future by consulting demons, which he summoned with his magic lamp and great seal. the sphinx, the guardian of

THE KEY TO THE MYSTERIES

real as they relieve them? these images projected by the complete nervous organism of the medium, can they not affect the compete organism of those who, voluntarily or not, are in nervous sympathy with the medium? the things accomplished by mr. home prove that all this is possible. now, let us reply to those who think that they see in these phenomena manifestations of the other world and facts of necromancy. we shall borrow our answer from the sacred book of the qabalists, and in this our doctrine is that of the rabbis who compiled the zohar. axiom the spirit clothes itself to descend, and strips itself to rise. in fact: why are created spirits clothed with bodies? it is that they must be limited in order to have a possible existence. stripped of all body, and become consequently 219 witho

THE NECRONOMICON SIMON VERSION

no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was a sincere scholar, and was thereby permitted to read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of who

. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended to marduk, nor shall they breach the gates that lie beyond adar until they have seen the si

TURNER ROBERT ARBETEL OF MAGICK

s angels are 1. plin. lib. 30. nat. hist- r.t. 2. the handwritten greek of turner: 3. 2 ministers and messengers which attend the worship of the true god; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind. so that the word magus of itself imports a contemplator of divine& heavenly sciences; but under the name magick, are all unlawful arts comprehended; as necromancy and witchcraft, and such arts which are effected by combination with the devil, and whereof he is a party. these witches and necromancers are also called malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the art of magick do indeed use the help of the devil himself to do mischief; practising to mix the powder of dead bodies with other t

TYSON DONALD SOUL FLIGHT

water, yet there are religious rites still being practiced today that involve enduring nine days without water; buddhist monks in japan do so, for example. nine days without water is an extreme test of human endurance, but it is not impossible, particularly if conducted under the open sky in a climate where rain is frequent. 21 1. alexander, earliest english poems, 106. 244 soul flight runes and necromancy the location of the runes at the roots of yggdrasil brings up a consideration that modern astral travelers should bear in mind when using the runes as astral keys or portals. they have the reputation as instruments of infernal or necromantic magic. this lends them a great physical power, but it also makes them somewhat dangerous. if not kept rigorously under control, they tend to act in

aveler into the runes sees them in a unique way that resonates with his own deep motivations. woden speaks of staining the runes, as well as of carving them. the usual stain was blood, which fed the runes' symbols and rendered them active and aware. until the runes are stained, they lie dormant as though asleep. the use of blood to awaken the runes is another indication that they were employed in necromancy. for purposes of astral travel, i do not recommend that you stain the runes with blood. this would cause their action to be more energetic and independent than would be desirable. it is better to inscribe them using red ink or red pigment, which in a symbolic sense represents blood. this was done in ancient times, so it is not a modern cheat-runes were stained with red ochre, a natural

VOX SABBATUM

hemselves, thus becoming a source or axis pole of this idea. lilith az the mother of witches the queen of the witches sabbat is none other than lilith, known in persian mythology as az or jeh, the harlot who is the embodiment of sexual power. she is known through many cultures, hebrew, persian and european as hecate, triple goddess of the crossroads, who is mother of death, shades, witchcraft and necromancy. in the manichaean religious tradition, az came first to the blackness of hell, before the fallen angels came to earth. she was scorned and angry at the limitless light, or god. when lucifer or azazel fell, known as ahriman in his shadow aspect, she awoke him with a kiss, from which ahriman repaid with his own kiss, which caused menstruation in women. az was the bride of the devil, and

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

, heh hvih heh, vav, yod, heh vihh vav, yod, heh, heh hhvi heh, heh, vav, yod hhiv heh, heh, yod, vav hivh heh, yod, vav, heh vhhi vav, heh, heh, yod the talmuds say- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott no deceased person is at heart lost to his relatives until after 12 months; see the treatise berachoth. how was the witch of endor able to bring up samuel by necromancy? to this question rabbi abhu answered, because he had not been dead 12 months; after that time it would not have been possible, for then the body is destroyed and the soul has gone up into the next world. 106. the rabbis said that at the first revelation, the true name of god was a word of 12 letters. kiddushin, 71. i. the mishna narrates the events of the first 12 hours; adam fell into

ABRAMELIN2

chapter iv (for divers visions) chapter v (how we may retain the familiar spirits bond or free in whatsoever form) chapter vi (to cause mines to be pointed out, and to help forward all kinds of work connected therewith) chapter vii (to cause the spirits to perform with facility and promptitude all necessary chemical labours and operations, as regardeth metals especially) chapter x (to hinder any necromantic or magical operations from taking effect, except those of the qabalab, or of this sacred magic) chapter xi (to cause all kinds of books to be brought to one, and whether lost or stolen) chapter xvi (to find and take possession of all kinds of treasures, provided that they be not at all magically guarded) chapter xviii (to heal divers maladies) chapter xxv (to walk upon, and operate und

n classed under those performed by oriens, paimon, ariton, and amaimon, together) ariton performeth: chapter xxiv (to discover any theft that hath occurred) amaimon (performeth: chapter xviii (to heal divers maladies) of abramelin the mage 99 astarot (performeth: chapter viii (to excite tempests) chapter xxiii (to demolish buildings and strongholds) magot (performeth):123 chapter x (to hinder any necromantic or magical operations from taking effect, except those of the qabalah, or of this sacred magic) chapter xi (to cause all kinds of books to be brought to one, and whether lost or stolen) chapter xxi (to transform oneself, and take different faces and forms) chapter xxiv (to discover any theft that hath occurred) chapter xxx (to cause comedies, operas, and every kind of music and dances

s heading are included all classes of goodwill, among the which the most difficult by far is to make yourself beloved by religious persons.130 chapter xxi (to transform oneself, and take different faces and forms) in this transmutation, which is rather a fascination, the method of operating is as follows: take the symbol in your left hand, and with it stroke your face. now were it some (ordinary) necromancer who was transformed by the working of some diabolical art, he would soon be discovered (by you. it of abramelin the mage 105 is certain, however, that if he who operateth be instructed in the true and sacred magic, like yourself, that he131 could produce no effect upon you; because against the grace of the lord, by whomsoever received, no operation can take effect, whether for good or

ABRAMELIN3

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

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes fallen upon the grass and weeds, with no seeming presence of life or bodies beneath them. i walked cautiously to the first and, picking up a long twig, lifted the robe from the tangle of weeds and thorns. all that remained of the priest was a pool of slime, like green oil, and the smell of a body lain long to rot in the sun. such a stench nearly o

it of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of someone dead, and perhaps dwelling in absu, and thereby a servant of ereshkigal, in which case the preliminary invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to

ALEISTER CROWLEY THE LOST CONTINENT

is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular preparation of black phosphorus mixed with a very little zro in the ninth stage, which ensured a painless death. that none ever returned was taken as proof of the supreme attractiveness of death. the ghoulish and necromantic practices with which atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and youth--a centenarian high priest was no better th

ALEISTER CROWLEY THE SWORD OF SONG

groaned. this time we must win or die. goetia1 expects every god to do his duty, he excitedly lunographed to swarga.2 but ganesha was already on his way. the elephant-headed god was in great spirits. never say die! he cried genially, on beholding the downcast appearance of his fellow-conspirator. this ll break the slate. there is no change in the arupa- brahma-loka! 3 rupe me no rupes! howled the necromancer. get up, fool! roared the god. i have got perdu r abu elected maha brahma. oh lord, have you really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa u

ALEISTER CROWLEY EQ I 1

it remain that which it is, or seemeth to be. for even as a drop of glass unequally cooled flieth at a touch into a myriad fine particles, so also at a touch this gold philosophical dissolveth his being, ofttimes with a great and terrible explosion, ofttimes so softly and subtly that no man may perceive it, be he never so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancers! yet herein lieth the core of the matter that in this explosion aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a 92 sword of lightning. yet is this but a glyph; for in truth there is no link or b

ANATHEMA OF ZOS

ough i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a

BLAVATSKY H P ANTHROPOGENESIS

stance, and delegates to it his powers. everyone has heard of the famous roman embassy sent by the senate to the god of medicine and its return with the not less famous serpent, which proceeded of its own will and by itself toward its master's temple on one of the islands of the tiber. not a bacchante that did not wind it (the serpent) in her hair, not an augur but questioned it oracularly, not a necromancer whose tomb is free from its presence! the cainites and the ophites call it creator, while recognizing, as schelling did, that the serpent is 'evil in substance and its personification* yes, the author is right, and if one would have a complete idea of the prestige which the serpent enjoys to our own day, one ought to study the matter in india and learn all that is believed about, and s

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

mptive attack on the enemy. jack also conducted african-based rituals of oath taking among his gullah society members, who read psalms, prayed, and swore their allegiance to the movement. a fowl, eaten half-raw and shared among them, was their "evidence of union"[19] within the trial accounts and in subsequent interpretations of the events, gullah jack is referred to as a "sorcerer" a "doctor" a "necromancer" and a "voodoo" practitioner, but never as an african christian. given his affiliations, however, he might have qualified for this status. gullah religiosity combined missionary protestantism and african-derived spirituality, producing "a syncretic blend" that included "belief in the efficacy of christian salvation, the prevalence of the living dead, and the awesome powers of conjurati

DONALDTYSON NECRO

f corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful, since it housed the organs of the higher senses of sight and hearing, the senses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the grave to teach the necromancer techniques of magic not available by any other means, techniques acquired in the afterlife. it was believed that the sh

erworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corpses. murderers and other criminals executed for their crimes were prime targets of necromancers, both because there was seldom a loving family to tend and guard their remains, and because anyone executed as a criminal was thought to have a restless spirit that walked the earth, and therefore was more accessible. the common image of a necromancer shows him or her confronting the actual risen corpse that has been animated and made to stand and walk through magic. this is, of cours

d by the general population, and were forced to live by themselves, often in the near vicinity of graveyards, where they procured the materials for plying their trade. they were only sought out by those who desperately needed information that could not be obtained in normal ways, and were handsomely paid for their services. not only graveyards, but gibbets and battlefields were popular haunts for necromancers. a gibbet is a structure like a gallows from which the bodies of executed criminals were hung until they rotted, were pulled apart by crows and ravens, and fell to the ground. beneath a gibbet, which was usually on a road removed at some distance from the town since rotting corpses stink, the necromancer might expect to harvest many useful bones. if he or she was more bold, parts of t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

& parapsychology. 5th ed. 10 kossy, donna. kooks: a guide to the outer limits of human belief. portland, ore: feral house, 1994. kueshana, eklal [richard kieninger. the ultimate frontier. chicago: stelle group, 1963. adelung, johann christoph (1732.1806) german philologist and grammarian. adelung published a work on the occult entitled histoire des folies humaines, on biographie des plus celebres necromanciens, alchimistes, devins, etc (leipzig, 1785.89. he died at dresden. adepts according to the theosophical society and some occultists, adepts are individuals who, after stern self-denial and consistent self-development, have prepared themselves to assist in influencing the advancement of the world. the means by which this is attained are said to be long and arduous, but in the end the su

finders were attended by a circle of girls and women who, like a greek chorus, clapped their hands and repeated a low chant, the measure and rhythm of which changed at times with a stomp and a swing of the arm. ceremonial dress was also an important part of the witch doctor s role, for such things appealed directly to the imagination of the crowd and prepared onlookers to be readily swayed by the necromancer s devices. one of the witchfinders, nozinyanga, was especially encyclopedia of occultism& parapsychology. 5th ed. africa 13 impressive. her fierce face, spotted with gouts of red paint on cheek and brow, was partly overshadowed by a helmetlike plume of the tall feathers of the sakabula bird. in her right hand she carried a light sheaf of assegais (spears, and on her left arm was slung

1431. anamelech an obscure demon, the bearer of ill news. in ancient times he was worshiped at sepharvaun, a town of the assyrians. he always revealed himself in the figure of a quail. his name, it is said, signified a good king, and some authorities declare that this demon was the moon, as andramelech is the sun. anancithidus the sixteenth-century physician camillus leonardus described this as a necromantic stone, whose virtue is to call up evil spirits and ghosts. ananda ashram founded to promote the teachings of dr. rammurti s. mishra, the ashram presented yoga in a modern context. mishra was born in india in a brahmin family and studied traditional yoga teachings along with his professional vocation as endocrinologist, neurosurgeon, and psychiatrist, practicing in india, canada, and th

s and romans of the classic period apparitions of gods and men seem to have been fairly common. as calmet further noted, the ancient greeks, who had derived their religion and theology from the egyptians and eastern nations, and the latins, who had borrowed theirs from the greeks, were all firmly persuaded that the souls of the dead appeared sometimes to the living.that they could be called up by necromancers, that they answered questions, and gave notice of future events; that apollo gave oracles, and that the priestess, filled with his spirit, and transported with a holy enthusiasm, uttered infallible predictions of things to come. homer, the most ancient of all the greek writers, and their greatest divine, relates several apparitions, not only of gods, but of dead men and heroes. in the

oseo, and the priest, according to the custom of necromancers, began to draw circles upon the ground with the most impressive ceremonies imaginable: he likewise brought hither assafoetida, several precious perfumes and fire, with some compositions also which diffused noisome odors. as soon as he was in readiness, he made an opening to the circle, and having taken us by the hand, ordered the other necromancer, his partner, to throw the perfumes into the fire at the proper time, intrusting the care of the fire and the perfumes to the rest; and then he began his incantations. this ceremony lasted above an hour and a half, when there appeared several legions of devils insomuch that the amphitheatre was quite filled with them. i was busy about the perfumes, when the priest, perceiving there was

quite filled with them. i was busy about the perfumes, when the priest, perceiving there was a considerable number of infernal spirits, turned to me and said, benvenuto, ask them something. i answered, let them bring me into the company of my sicilian mistress, angelica. that night we obtained no answer of any sort; but i had received great satisfaction in having my curiosity so far indulged. the necromancer told me, it was requisite we should go a second time, assuring me, that i should be satisfied in whatever i asked; but that i must bring with me a pure immaculate boy. i took with me a youth who was in my service, of about twelve years of age, together with the same vincenzio romoli, who had been my companion the first time and one agnolino gaddi, an intimate acquaintance, whom i likew

he circle, which he had likewise drawn with a more wonderful art, and in a more solemn manner, than at our former meeting. thus having committed the care of the perfume and the fire to my friend vincenzio, who was assisted by agnolino gaddi, he put into my hand a pintacula or magical chart, and bid me turn it towards the places that he should direct me; and under the pintacula i held the boy. the necromancer having begun to make his tremendous invocations, called by their names a multitude of demons, who were the leaders of the several legions, and questioned them by the power of the eternal uncreated god, who lives for ever, in the hebrew language, as likewise in latin and greek; insomuch that the amphitheatre was almost in an instant filled with demons more numerous than at the former co

em by the power of the eternal uncreated god, who lives for ever, in the hebrew language, as likewise in latin and greek; insomuch that the amphitheatre was almost in an instant filled with demons more numerous than at the former conjuration. vincenzio romoli was busied in making a fire, with the assistance of agnolino, and burning a great quantity of precious perfumes. i, by the direction of the necromancer, again desired to be in the company of my angelica. the former thereupon turning to me, said, know, they have declared, that in the space of a month you shall be in her company. he then requested me to stand resolutely by him, because the legions were now above a thousand more in number than he had designed; and, besides these were the most dangerous; so that, after they had answered m

at, after they had answered my question, it behoved him to be civil to them, and dismiss them quietly. at the same time the boy under the pintacula was in a terrible fright, saying, that there were in that place a million of fierce men, who threatened to destroy us; and that, moreover, four armed giants of an enormous stature were endeavoring to break into our circle. during this time, whilst the necromancer, trembling with fear, endeavored by mild and gentle methods to dismiss them in the best way he could, vincenzio romoli, who quivered like an aspen leaf, took, care of the perfumes. though i was as much terrified as any of them, i did my utmost to conceal the terror i felt; so that i greatly contributed to inspire the rest with resolution; but the truth is, i gave myself over for a dead

ndeavored by mild and gentle methods to dismiss them in the best way he could, vincenzio romoli, who quivered like an aspen leaf, took, care of the perfumes. though i was as much terrified as any of them, i did my utmost to conceal the terror i felt; so that i greatly contributed to inspire the rest with resolution; but the truth is, i gave myself over for a dead man, seeing the horrid fright the necromancer was in. the boy placed his head between his knees, and said, in this posture i will die; for we shall all surely perish. i told him that all these demons were under us, and what he saw was smoke and shadow; so i bid him hold up his head and take courage. no sooner did he look up, but he cried out, the whole amphitheatre is burning, and the fire is just falling upon us; so covering his

shall all surely perish. i told him that all these demons were under us, and what he saw was smoke and shadow; so i bid him hold up his head and take courage. no sooner did he look up, but he cried out, the whole amphitheatre is burning, and the fire is just falling upon us; so covering his eyes with his hands, he again exclaimed that destruction was inevitable, and he desired to see no more. the necromancer entreated me to have a good heart, and take care to burn the proper perfumes; upon which i turned to romoli, and bid him burn all the most precious perfumes he had. at the same time i cast my eye upon agnolino gaddi, who was terrified to such a degree that he could scarce distinguish objects, and seemed to be half-dead. seeing him in this condition, i said, agnolino, upon these occasio

gain told us, that there remained but few devils, and these were at a great distance. when the magician had performed the rest of his ceremonies, he stripped off his gown and took up a wallet full of books which he had brought with him. we all went out of the circle together, keeping as close to each other as we possibly could, especially the boy, who had placed himself in the middle, holding the necromancer by the coat, and me by the cloak. as we were going to our houses in the quarter of banchi, the boy told us that two of the demons whom we had seen at the amphitheatre, went on before us leaping and skipping, sometimes running upon the roofs of the houses, and sometimes upon the ground. the priest declared, that though he had often entered magic circles, nothing so extraordinary had eve

but it is said that no luck attends such families, and they will eventually be reduced to poverty. officials believe these things. palaces are known to have been built by them for these demons, who, however, are obliged to be satisfied with humbler shrines from the poor. somewhat similar to the above class is another small one which has power to enter the lower regions. these are the opposite of necromancers, for instead of calling up the dead and learning of them about the future destiny of the individual in whose behalf they are engaged, they lie in a trance for two days, when their spirits are said to have gone to the prince of darkness, to inquire how long the sick person shall be left among the living. let us now note the different methods adopted to cast out the evil spirits from th

ears by a black skullcap. he later moved to worcester and established himself as a druggist. carnal, ambitious, and self-indulgent, he longed for wealth; and despairing of getting it through honest work, he began to seek the philosophers stone and to employ what secrets he picked up in taking advantage of the ignorant and extravagant. before his acquaintance with dee, he obtained some repute as a necromancer and alchemist who could make the dead utter the secrets of the future. one night he took a wealthy man and some of his servants into the park of walton le dale, near preston in lancashire, and alarmed him with the most frightening incantations. he then exhumed a recently interred corpse from the neighboring churchyard and pretended to make it utter wisdom. dee is believed to have emplo

world. after that disclosure the two men could talk about nothing but hazy politics. encyclopedia of occultism& parapsychology. 5th ed. dee, john 389 a careful perusal of dee s diary suggests that he was duped by kelley and that he accepted all his revelations as the actual utterances of the spirits. it seems that kelley not only knew something of the optical delusions then practiced by pretended necromancers, but also may have possessed considerable ventriloquial powers, which assisted him in deceptions. it did not serve kelley s purposes to bring matters too suddenly to an end, and hoping to show the value of his services, he renewed his complaints about the wickedness of dealing with spirit and his fear of the perilous enterprises they might enjoin. he threatened to abandon his task, wh

on knew the name he could compel that being to do his will. the name was as much a part of the man as his body or soul. the traveler through amenti not only had to tell the divine gods their names. they also had to prove that he knew the names of a number of the supposedly inanimate objects in the dreary underworld. many books of magic in egypt contained spells and other formulas for exorcism and necromantic practice. the priestly caste who compiled those necromantic works was known as kerheb, or scribes of the divine writings even the sons of pharaohs did not disdain to enter their ranks. the ritual of egyptian magic the ritual of egyptian magic possessed many strong similarities to the ceremonial practices of other systems and countries. wax figures were used to represent the bodies of p

nsidered a horse and dog belonging to the magician to have been familiar spirits. johan weyer, who opposed the excesses of witch-hunters, mentioned faust in a work of his as a drunkard who had studied magic at cracow. he also mentioned that in the end satan strangled faust after his house had been shaken by a terrific din. from other evidence it seems likely that faust was a wandering magician or necromancer whose picturesque character won him notoriety. no doubt the historic faust was confused in legend with johan fust, the pioneer of early printing, whose multiplication of books must have been ascribed to magic. by the end of the century in which faust flourished, he had become the model of the medieval magician, and his name was forever linked with those of virgil, roger bacon, pope sil

e ghost (1887, and the terrifying gothic story the picture of dorian gray (1890. the ghost short story flourished during the nineteenth century, encouraged by numerous magazines and christmas supplements. the journal all the year round, founded by dickens, published a number of stories of the supernatural. at a more popular level, writers like g. w. m. reynolds (with wagner, the wehr-wolf and the necromancer) and thomas preskett prest (with varney the vampire, or the feast of blood) had replaced the old sentimental gothic romances with extravagantly written full-length shockers. other writers of the period included mrs. j. h. riddell (with weird stories, 1884, and the banshee s warning, 1894, and margaret oliphant (a beleagered city, 1880, and stories of the seen and unseen, 1889. on a lig

ncy of orpheus and pythagoras, who, while in egypt, had been initiated into the mysteries. the story of orpheus shows him as preeminently the wonder-worker, but one of beneficence and beauty. to men of his time, everything was enchantment and prodigy. by the irresistible power of his music he constrained the rocks, trees, and animals to follow him; at his behest storms arose or abated. he was the necromancer, who by his golden music overcame the powers of darkness, and, descending to the world of shades, found his beloved eurydice. they gained the upper air that brought her back to the living world. jealous women tore him limb from limb, and his head floated down the waters of the hebrus and was cast on the rocky shores of lesbos where, still retaining the power of speech, it uttered oracl

t, has been frequently reprinted. his work has covered the fields of occultism, science fiction, fantasy, and horror. most memorable among haining s almost 100 titles are anatomy of witchcraft (1972, ghosts: an illustrated history (1974, the craft of terror: extracts from the rare and infamous gothic horror novels (1966, a circle of witches: an anthology of victorian witchcraft stories (1971, the necromancers: the best of black magic and witchcraft (1971, the hashish club (1974, the sherlock holmes scrapbook (1974, the edgar allen poe bedside companion (1980, the vampire terror (1981, and shades of dracula (1982. haining edited the complete ghost stories of charles dickens (1982, vampire (1984, the doctor who file (1986, elvis in private (1987, and supernatural tales of sir arthur conan do

marai, in the house where he was staying. in brilliant illumination he could see depressions at the spots from which the sound of the footsteps came. perhaps the most ancient case of haunting is attributed to the spirit of the traitorous general pausanias (second century c.e) who was immured in the temple of athene of sparta to die of starvation. terrifying noises were heard in the temple until a necromancer finally laid the ghost to rest. encyclopedia of occultism& parapsychology. 5th ed. haunting 701 john h. ingram, in the haunted homes and family traditions of great britain (1890, published many accounts of haunting. according to him there are at least 150 haunted houses in britain. from one account published in notes and queries (1860) ingram noted that edmund lenthal swifte, who was a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

uperseded the earlier magic based on paganistic practice and ritual. there is evidence that eastern magic was imported into europe by persons returning from the crusades, and magic was disseminated from constantinople throughout europe, along with other sciences. witches and wizards and professors of lesser magic clung to paganism, whereas among the disciples of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners of malevolent magic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable

torious enough to court persecution.the power it seems to have conferred upon the practitioner was coveted by scores of people. two great names in the history of european magic are those of paracelsus and agrippa, who outlined the science of medieval magic. they were also the greatest practical magicians of the middle ages.apart from pure mystics, alchemists, and others.and their thaumaturgic and necromantic experiences were probably never surpassed. theories regarding the nature of magic according to sir james george frazer, author of the golden bough (1890, magic and religion are one and the same thing, or at least are so closely allied as to be almost identical. frazer s anthropologist successors in the early twentieth century, most notably malinowski and marcel mauss, regarded magic as

was one who enchanted men and sucked the blood of infants during the night, a reference to the vampire-like characteristics of central american magical practitioners. he observed that the magician was ignorant of nothing that appertained to sorcery, and possessed great craft. magicians hired themselves out to people to work evil upon their enemies, and to cause madness and maladies. he added: the necromancer is a person who has made pact with a demon, and who is capable of transforming himself into various animal shapes. such people appear to be tired of life and await death with complaisance. the astrologer practices among the people as a diviner, and has a thorough knowledge of the various signs of the calendar, from which he is able to prognosticate the fortunes of those who employ him

e mexicans was, like their calendar, intricate and advanced (the reader is referred to lewis spence s the civilization of ancient mexico (1911, bernardino de sahagun s historia de la conquista de mexico (1829, and bulletin 28 of the united states bureau of ethnology) in connection with the astrological science of the aztecs, it is noteworthy that the seventh calendric sign was the one under which necromancers, sorcerers, and evil-doers were usually born. bernardino de sahagun noted that: these work their enchantments in obscurity for four nights running, when they choose a certain evil sign. they then betake themselves in the night to the houses where they desire to work their evil deeds and sorceries .for the rest these sorcerers never know contentment, for all their days they live evilly

led them to get through an enormous amount of work in a single day. when they descended into xibalba (the kiche hades) for the purpose of avenging their father and uncle, they took full advantage of their magical propensities in combating the inhabitants of that drear abode. xibalba itself possessed sorcerers, for within its borders were xulu and pacaw, who assisted the hero-gods in many of their necromantic practices. regarding divination, the maya possessed a caste of augurs, called cocomes, or the listeners, while prophecy appears to have been periodically practiced by their priests. in the books of chilan balam, which are native compilations of events occurring in central america previous to the spanish conquest, certain prophecies appear that seem to foretell many events, including th

y and occult medicine necromancy used to be common among the burmese. the weza or wizards were of two kinds, good and evil, and these were each subdivided into four classes, according to the materials they employed, such as, for example, magic squares, mercury, or iron. the native doctors professed to cure the diseases caused by witchcraft, and often specialized in various ailments. besides being necromantic, medicine was largely astrological. there was said to be in lower burma a town of wizards at kale thaungtot on the chindwin river, and many journeyed there to have the effects of bewitchment neutralized by its chief. sympathetic magic was employed to render an enemy sick. indian and native alchemy and cheiromancy were widespread. noise is the universal method of exorcism, and in cases

sleep or the souls of the dead returning to earth. in virgil much may be found on this subject. lucretius tried to find a scientific reason for dreams; cicero, although writing in a slighting manner of the prevalent belief in these manifestations of sleep, recorded dreams of his own. sorcery& witchcraft sorcery in all its forms, from love-magic to death-magic, was rife among all classes, as were necromantic practices. there were charms and spells for everything under the sun. the raincharm of the pontiffs consisted of the throwing of puppets into the tiber. the charm against thunderbolts was compounded of onions, hair, and sprats. the charm against an epidemic required the matrons of rome to sweep the temple-floors with their hair. there were many more charms, including the simple love-ch

itchcraft as apostasy by the roman catholic church in the 1480s, the first witchcraft law was enacted in the form of statute passed in 1563 in the parliament of queen mary. it read (in the now archaic english of the time, that na maner of person nor persons of quhatsumever estaite, degree or condition they be of, take upon hand in onie times hereafter to use onie maner of witchcraft, sorcerie, or necromancie, under the paine of death, alsweil to be execute against the user, abuser, as the seeker of the response of consultation. scottish catholics then accused protestant reformer john knox of being a renowned wizard and having by sorcery raised up saints in the churchyard of st. andrews, when satan himself was said to have appeared and so terrified knox s secretary that he became insane and

ties and church officials. c. rodgers, in his book social life in scotland (3 vols, 1884.86) states: from the year 1479 when the first capital sentence was carried out thirty thousand persons had on the charge of using enchantment been in great britain cruelly immolated; of these one fourth belonged to scotland. no inconsiderable number of those who suffered on the charge of sorcery laid claim to necromantic acts with intents felonious or unworthy. when james vi of scotland in the year 1603 was called upon to ascend the throne of great britain and ireland (as james i, his own native kingdom was in a rather curious condition. james himself was a man of considerable learning, intimate with latin and theology, while his book, daemonologie marks him as a person completely absorbed in the super

for a necromancer. it was, at different times, a brazier s shop and a magazine for lint, and in my younger days was employed for the latter use; but no family would inhabit the haunted walls as a residence; and bold was the urchin from the high school who dared approach the gloomy ruin at the risk of seeing the major s enchanted staff parading through the old apartments, or hearing the hum of the necromantic wheel, which procured for his sister such a character as a spinner. the case of this notorious wizard was remarkable chiefly from his being a man of some condition (the son of a gentleman, and his mother a lady of family in clydesdale, which was seldom the case with those that fell under similar accusations. it was also remarkable in his case that he had been a covenanter, and peculiar

tribal ritual leaders, was the ability to go into trance and travel in the spirit world. the samoyeds of siberia believed in the existence of an order of invisible spirits called tadebtsois. these were ever circling through the atmosphere and were a constant menace to the people, who were anxious to propitiate them. this propitiation could only be effected through the intervention of a tadibe, or necromancer, who, when his services were requisitioned, attired himself in a magic costume of reindeer leather trimmed with red cloth, a mask of red cloth, and a breastplate of polished metal. he then took a drum of reindeer skin ornamented with brass rings and, attended by an assistant, walked in a circle and invoked the spirits while shaking a large rattle. the practice was very similar to that

in the course of two years, he was elected abbot and devoted himself to the repair and improvement of the monastery. after 21 years as abbot, the monks elected another abbot. trithemius left spanheim and wandered from place to place, until finally elected abbot of st. james of wurzburg, where he died in 1519. trithemius devised a shorthand called stenoganographia, stigmatized as a kabalistic and necromantic writing, concealing his most fearful, occult secrets. he wrote a treatise on the subject, another on the supposed administration of the world by its guardian angels, translated into english in 1647 by the astrologer william lilly. he wrote a third book on geomancy, or divination by means of lines and circles on the ground, a fourth upon sorcery, and a fifth on alchemy. in his work on s

FAUST

fumes of noble gases. on sundering, testing, blending, they are bent, their only impulse, something to invent. with the light touch of spiritual power they build transparent figures, hour by hour; the crystal then in its eternal silence glasses what in the upper world above them passes. emperor i ve heard it and believe that it may be; yet, gallant man, say: what is that to me? faust the norcian necromant, of sabine race, your faithful, worthy servant, sends me in his place. what fate once threatened him, so monstrous, dire! the fagots crackled, leapt the tongues of fire; dry billets, lattice-like, were round about him fixed, with pitch and bars of sulphur intermixed. rescue through devil, man, or god was vain. your majesty it was who burst the fiery chain! it was in rome. still of most g

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ebrew alphabet, those old magics were seen to be not only wicked, but also ignorant and barbarous. they are replaced by practical cabala, the learned hebrew magic which takes its place beside the learned neoplatonic magic as one of the two disciplines which together make up the equipment of the renaissance magus. we begin to perceive here an extraordinary change in the status of the magician. the necromancer, concocting his filthy mixtures, the conjuror, making his frightening invocations, were both outcasts from society, regarded as dangers to religion, and forced into plying their trades in secrecy. these old-fashioned characters are hardly recognisable in the philosophical and pious magi of the renaissance. there is a change in status almost comparable to the change in status of the art

recy. these old-fashioned characters are hardly recognisable in the philosophical and pious magi of the renaissance. there is a change in status almost comparable to the change in status of the artist from the mere mechanic of the middle ages to the learned and refined companion of princes of the renaissance. and the magics themselves are changed almost out of recognition. who could recognise the necromancer studying his picatrix in secret in the elegant ficino with his infinitely refined use of sympathies, his classical incantations, his elaborately neoplatonised talismans? who could recognise the conjuror, using the barbarous techniques of some clavis salomonis, in the mystical pico, lost in the religious ecstasies of cabala, drawing archangels to his side? and yet there is a kind of con

a mystical basis are really, at bottom, an aspiration after a new gnosis rather than a new philosophy. at any rate, it was their immersion in the atmosphere of gnosis through their veneration for hermes trismegistus which led ficino and pico to their religious approach to magic and to their placing of the magus on a lofty pinnacle of insight, a position very different from that held by the vulgar necromancers and conjurors in former less enlightened times. finally, it may be pointed out that the dignity of man the magus in pico's famous oration rests on a gnostic text, not on a patristic text. pico does not quote the whole of the passage in the asclepius on man the great miracle with which his oration opens, no pico della mirandola and cabalist magic and which, in its context, claims that

(i, p. 377. cecco in fact mentions the spirit floron "who is of the hierarchy of the cherubim" precisely in one of his quotations from solomon's liber de umbris idearum (the sphere, etc, ed. thorndike, p. 398. since bruno mentions his own lost work on the sphere in the context of these quotations from cecco d'ascoli (see below, p. 323, note 1) it seems not impossible that he may have used cecco's necromantic commentary in his lectures on the sphere at toulouse, and found in it the suggestion for the title for his book on magic memory. 197 giordano bruno: first visit to paris bered all the physical contents of the terrestrial world elements, stones, metals, herbs and plants, animals, birds, and so on and the whole sum of human knowledge accumulated through the centuries through the images o

a and fludd, the eccentricity of bruno's numerology comes out clearly and is seen to be due as indeed was his whole position as a renaissance magus to his non-acceptance of the christian interpretation of the hermetica and the alteration in balance in favour of an all out "egyptianism" which this implied. a remarkable feature of the de monade is the use which bruno makes in it of cecco d'ascoli's necromantic commentary on the sphere of sacrobosco. as i suggested earlier,3 bruno probably took the title of his magic-memory book published during the first visit to paris, the de umbris idearum, from cecco who mentions a magical book by solomon with this title. in the de monade, there are long quotations from cecco who is actually mentioned by 1 op. lat, i (ii, pp. 358-69. a very similar arrang

illiam lilly's prophecies (w. lilly, an astrological prediction of the occurences in england, part of the years 1648, 1649, i6so, printed by t. b, 1648. 2 r. fludd, utriusque cosmi historia, part 2 microcosmi historia, oppenheim, 1619, pp. 19 ff. 3 see above, p. 197. 322 giordano bruno in germany name as "ciccus asculanus (born in the time of light",1 showing what a high opinion bruno had of this necromancer who was burned by the inquisition in 1327. the longest quotation from cecco comes when bruno is discussing ten, the number sacred to the ten sephiroth. he mentions these, but later describes orders of demons or spirits whose hierarchies can be contemplated in the intersection of circles "these (the orders of demons) are contemplated in the intersection of circles, as astophon says in l

efining "mathesis, he says that pythagoras and plato knew how to insinuate profound and difficult things by mathematical means. this is normal pythagorean or symbolic attitude to number. but then he says that between the "mathemata" and physical things there is a place where the natural forces of things can be drawn, as is done by the magi. heraclitus, epicurus, synesius, proclus confirm this and necromancers use it much.3 (note the curious company in which bruno places epicurus) neither pythagorean symbolic number, nor "mathesistical" use of number is the "real artificial magic" which can produce mechanical doves and crabs. bruno is not at all in the line of the advance of mathematical and mechanical science. rather he is a reactionary who would push the copernican diagram or a compass in

ribute such powers to such images seems to him merely insane. verum nemo sanae mentis dixerit illas imagines vim habere, ut constellationes magis influant.3 mersenne is a modern; he has crossed the watershed and is on the same side of it as we are; belief in the power of magic images of the stars seems to him quite mad. a drawing by mantegna, he thinks, is of more value than all the images of the necromancers.4 he does not condemn such images because he is afraid of their power but because they are meaningless. mersenne, who completely discards astrology,5 naturally also discards astral magic, the miraculous virtue of plants, stones,6 images, and the whole apparatus upon which magia naturalis rested. 1 "respondeo ficinum quidem catholicum non esse, ubi nugas illas magicas& astrologicas aff

FRATER TENEBROUS CULTS OF CTHULHU

indu and oriental mysticism, an all-in-one and one-in-all of limitless being and self. as such, a particular physical from cannot be ascribed to yog-sothoth, though in the dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

lieve."forthose who knewthegoldendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a model magus for many wri255ters-forsomerset maugham inthemagician,for m. r.james incastingtherunes,even for himself inmoonchild(1929),where his fellow magicians of the golden dawn, all thinly disguised, appear as incompetentbutvicious necromancers battling against the holy magicofcyril grey/simon iff, who is crowley. he probably named himself after simon magus, who, to crowley's inverted wayofthinking, represented all that is good in a magician.tocharles williams, however, simon magus was the anti255 thesisofgood, and the one true black magician in his novels is duly called simon the clerk. he it is who seeks world dominion in

d all that is good in a magician.tocharles williams, however, simon magus was the anti255 thesisofgood, and the one true black magician in his novels is duly called simon the clerk. he it is who seeks world dominion in william's last novel,allhallowseve(1945),and he uses a central theme of the golden dawn system, the utterance of wordsofpower:his books and divinations had told him, and the lesser necromantic spells he had before now practised on the dead had half-shown him, what he might expect to see.ashe approached after the graded repetitions, the greatest and most effectiverepetition-andthe very centre of that complex singlesound-heexpected, visible beforehim,the double shape; the allbutdead body, the allbutfree soul. they would be lying in the same space, yet clearly distinct, and wit

GILBERT THE MAGICAL MASON

reme differences of meaning. while some consider the word to be only applicable to the godhead, to the holy ghost, to the holy spirit which may be over-shadowing a man, others use the word very loosely to mean the breath of life or the vitality, or simply air; while others again degrade the word to mean personalities who have died and who are thought to be the agents which function at seances and necromantic evocations.ourenglish bible also speaks ofevilandfamiliarspirits- beings who are invisibleandimmaterial. in rev. xvi, 14,wefind that devils havespirits,or are evil spirits.theword'spirit'is often used as synonymous with the word'soul',as in the example:'thespirit shall return unto god who gaveit.'and, again, many good christians speak of their dead relatives as 'floating spirits, who c

GOETIA LUCIFERIAN

ntly, thus a beneficial spirit/angelic familiar. f valefor valefor is a vampyric spirit/demon, which initiates through the astral body and dreams. this spirit may be willed and bound to guard one s sleeping chamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of

legions of spirits, and acts as an elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a human male. bifrons is a necromantic spirit, who governs the realm of shades; he may bring one close to various shades of the dead, but often they are not who they claim to be. be cautious but be indulgent with this spirit as well. bifrons may change the place of dead bodies, being the binding of ghosts to various fetishes or pots, and lights witch fire on the graves of the dead. bifrons governs 6 legions of spirits, and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

erere se' 18, 13 [35. to adjure solemnly is in ohg. munigon inti manon (hortari et monere, as. mynegian and manian 'sis bimunigot thuruh then himilisgon got, bisuoran thuruh thes forahta (fear of him, ther alia worolt worahta' 0. iv. 19, 47 'ih bimuniun dih' begins the formula in spell vii. even in mhg' des wart vil manec wilder geist von ir gemuniet und gemant' troj. 10519 (see suppl. helliruna, necromantia, shews itself in the lays sung after the heathen fashion on graves and barrows, to make the dead speak or send something out. the indiculus superst. distinguishes between' sacrilegium ad sepulcra mortuorum' and' sacrilegium super defunctos, id est dadsisas' dad is for dod, ded (conf. nedfyr, nodfyr, p. 603-4; the os. sisas i take to be the ohg. sisuivd neniae, of which the sing, would

HAMIL THE ROSICRUCIAN SEER

ly of correspondence and book reviews mainly concerned with mesmerism, natural medicine, and, in later volumes, spiritualism. hockley stated that he had made four contributions but only the following three have been traced.]ontheancientmagiccrystal,anditsconnexionwithmesmerism.bymrhockley.'my brethren, there are men who, whether designedly or not, are in league with the fallen spirits-wizardi' andnecromancers,usingenchant255mentanddivination,and producing divers effects beyond the power ofman-realand natural effects, by thehelpofthedevil,upon both the minds and bodies of their fellow-creatures.ishall endeavour this evening, by god's help, to follow that branchofthe subject, and to shew you whaticonceive to be the connexion between the agency of those fallen spirits and thelyingwondersperfo

HANDBOOK OF EGYPTIAN MYTHOLOGY

ian myth, is how the leopard got its spots. anubis then flayed seth and wore his bloody skin as a warning to evildoers. by this era, anubis was said to command an army of demon messengers who inflicted suffering and death. anubis remained an important funerary god in the roman period, but his cult was singled out for abuse by roman writers. this may have been partly because of his popularity with necromancers. demotic spells explain how to summon anubis, the keeper of the keys to the underworld, by methods such as drawing his image in the blood of a black dog. when he appeared, anubis was used as a go-between to fetch gods and spirits from the underworld to answer the magician s questions. anubis also acted as an enforcer of curses; a role he plays to this day in horror films. see also nep

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and which is determined by the past life of the defunct. bereft as it is of its higher mind, spirit, and physical senses, if left alone to its own senseless devices, it will gradually fade out and disintegrate. but if forcibly drawn back into the terrestrial page 156 the key to theosophy- hp blavatsky.txt sphere, whether by the passionate desires and appeals of the surviving friends or by regular necromantic practices-one of the most pernicious of which is mediumship-the "spook" may prevail for a period greatly exceeding the span of the natural life of its body. once the kamarupa has learnt the way back to living human bodies, it becomes a vampire feeding on the vitality of those who are so anxious for its company. in india these eidolons are called pisachas-and are much dreaded. kapilavas

HP LOVECRAFT A DARK LORE

nuscule message, it seemed certain the "curwen" who must be destroyed could be no other than the bearded and spectacled stranger. charles had feared this man, and had said in the frantic note that he must be killed and dissolved in acid. allen, moreover, had been receiving letters from the strange wizards in europe under the name of curwen, and palpably regarded himself as an avatar of the bygone necromancer. and now from a fresh and unknown source had come a message saying that "curwen" must be killed and dissolved in acid. the linkage was too unmistakable to be factitious; and besides, was not allen planning to murder young ward upon the advice of the creature called hutchinson? of course, the letter they had seen had never reached the bearded stranger; but from its text they could see t

ISIS UNVEILED

at vertaes they had after the canon^ salamon" this case, with several others equally curious, is to be found among the cromwell papers in the record office of the rolls house" a priest named william stapleton was arrested as a conjurer during the reign of henry vih, and an account of his adventures is still pre- served in the rolls house records. the sicilian priest whom benvenuto cellini calls a necromancer, became famous through bis successful con- jurations, and was never molested. the remarkable adventure of cellini with him in the colosseum, where the priest conjured up a whole host of devils, is well known to the reading public. the subsequent meeting of cellini with his mistress, as predicted and brought about by the conjurer, at the precise time fixed by him, is to be considered, a

s of old. in burning the works of the theurgists; in proscribing those who affect their study; in afisxing the stigma of demonolatry to magic in general, rome has left her exoteric worship and bible to be helplessly riddled by every free-thinker, her sexual emblems to be identified with coarseness, and her priests unwittingly to turn magicians and even sorcer- ers in their ^orcisms, which are but necromantic evocations. thus retribution, by the exquisite adjustment of divine law, is made to over- take this scheme of cruelty, injustice, and bigotry, through her own suicidal acts. true philosophy and divine truth are convertible terms. a religion which dreads the hght cannot be a religion based on either truth or philosophy hence it must be false. the ancient mysteries were mysteries to the

sserted, in the operations of the black art. but one of the beat and most un- questionable proofs of our assertion may be found in the so-called museo gregoriano. on the sarcophagus, which is paneled with bas- reliefs representing the miracles of christ" may be seen the full figure of jesus who, in the resurrection of lazarus, appears beardless "and equipped with a wand in the received guise of a necromancer [f] whilst the corpse of lazarus is swathed in bandages exactly as an egyptian mummy" had posterity possessed several such representations executed during the first century when the figure, dress, and every-day habits of the reformer were still fresh in the memory of his contemporaries, perhaps the christian world would be more christ-like; the dozens of contra- dictory, groundless and

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

y it was 92 fraternitas rosae crucis proclaimed impossible by the canon episcopi. however, in the late fifteenth century, the malleus maleficarum, the bible of witch-hunters and judges, asserted that this view was erroneous. during the inquisition, many witches confessed to flying. this folklore has persevered across the centuries. magical ointments were said to be used by witches, sorcerers, and necromancers to enable them to fly. a primary ingredient of these ointments was the fat of a young child slain before baptism. the broom is popularly known as a means of travel for witches.witches were reported to be able to fly brooms up chimneys. while a broom could be turned to a witch s purpose by means of flying ointment, a broomstick placed across the threshold of a house was supposed to kee

dant made no attempt to seal off the crime scene. during almost any hour of the day journalists could be found stomping about the ranch. looking for something anything that no one else had found. the twisted spiritual beliefs of the matamoros group were based on palo mayombe, an afro- cuban religio-magical system that is frequently, though erroneously, equated with the better known santeria. this necromantic sect utilizes human remains in its rites, but practitioners purchase such remains from medical supply houses or (in extreme cases) rob graves rather than murder living human beings. the palo practices that were the core of the magic rituals had been supplied by adolfo constanzo, a twenty-six-year-old cuban-american from miami who had been hired by a drug-smuggling family to provide the

filled with sand, sea water, and quicksilver [as well as] the body of a small black dog .next to the dog, a variety of herbs and tree barks are placed inside the cauldron. the last ingredients to be added are red pepper, chili, garlic, ginger, onions, cinnamon, and rue, together with ants, worms, lizards, termites, bats, frogs, spanish flies, a tarantula, a centipede, a wasp, and a scorpion. this necromantic sect has a fascinating history that is too involved to develop here. it exhibits a fusion of practices deriving from a wide variety of different traditions. first and foremost a magical system, palos cosmogony and theology takes second place to the techniques for supernaturally manipulating the environment in order to obtain specific results. see also vodoun for further reading: caniza

LIBER LXVII THE SWORD OF SONG

roaned .this time we must win or die .goetia1 expects every god to do his duty. he excitedly lunographed to swarga.2 but ganesha was already on his way .the elephant-headed god was in great spirits .never say die. he cried genially, on beholding the downcast appearance of his fellow-conspirator .this.ll break the slate. there is no change in the arupa- brahma-loka!.3 .rupe me no rupes. howled the necromancer .get up, fool. roared the god .i have got perdu r. abu elected maha brahma .oh lord, have you really. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalp

LIBER XV CHYMICAL JOUSTING OF PERARDUA

it remain that which it is, or seemeth to be. for even as a drop of glass unequally cooled flieth at a touch into a myriad fine particles, so also at a touch this gold philosophical dissolveth his being, ofttimes with a great and terrible explosion, ofttimes so softly and subtly that no man may perceive it, be he never so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancer! yet herein lieth the core of the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no li

LUCIFERIAN SORCERY

s and shades of the dead. the daemonic aspects of the witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the grand awakening. setian pyramid of sorcerous assumption of atavi

ay therefore. theurgy holy or high magick, practiced originally or defined by the egyptian platonists which commune with beneficial spirits is sought. this is a part of the great work of communion with the holy guardian angel, and greater servitor or familiar. vampirism a secret art of predatory spiritualism, which involves astral projection and aspects of lycanthropy, communion with the dead and necromantic workin tluciferian sorcery and set- typhon by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the deve

LUCIFERIAN SORCERY AND SET TYPHON

er of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades of the dead or further necromantic experiments depending on the predilections of the sorcerer. the alphabet of desire considered a formulaic point of congress with the `other' or 'otherness, the alphabet of desire is an unspeakable grammar which communicates with azoth or the subconscious. azoth is the beginning and the end, that which encompasses the in-between. as a sethian or luciferian, may incorporate the alphabet

MACNULTY W KIRK KABBALAH AND FREEMASONRY

tic tradition: ashmole was a significant contributor to the literature of that tradition, and moray was the patron of the alchemist, thomas vaughan.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick" to influence the physical

o beware the "mischiefs and evils practiced" by "this devilish sect of men" the freemasons. we can establish two facts from this pamphlet (1) that freemasonry existed at that time in some form; and (2) that some people, the author of the pamphlet at least, believed that masons were involved in some sort of mystical activity. apparently, in author's view they were acting in the role of "conjurers, necromancers, and witches (to borrow ashmole's words. of course, simply from this pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not unreasonable to think that they might have been doing something related to the hermetic/kabbalistic tradition in order to earn the suspicion of the pamphlet's author. this pamphlet assures us that in the late 17t

MAGIC AND SPELLS

ely. for the duration of the spell, the creature cannot regain hit points or ability score points by any means. nor can the creature remove negative levels. natural regeneration (such as that of trolls) is stopped, as are the effects of a ring of regeneration, potion of healing, or. staff of curing. spells that return lost hit points (cure light wounds, heal) do not work on that individual. other necromantic spells function normally, including those that cure other afflictions (disease, blindness. those that remove hit points (cause light wounds) are unaffected by the spell. the subject can improve his curtent hit points by boosting his constitution score and can receive temporary hit points (from an aid spell, for example. upon the expiration of the spell, automatic healing abilities and

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s carried by the hierophants of the egyptian, brahmin, and persian cults the gates of wisdom cannot be opened. consider with reverent spirit, therefore, the sublime allegory of the temple and its builders, realizing that beneath its literal interpretation lies hidden a royal secret. according to the talmudic legends, solomon understood the mysteries of the qabbalah. he was also an alchemist and a necromancer, being able to control the d mons, and from them and other inhabitants of the invisible worlds he secured much of his wisdom. in his translation of clavicula salomonis, or the key of solomon the king, a work presumably setting forth the magical secrets gathered by solomon and used by him in the conjuration of spirits and which, according to frank c. higgins, contains many sidelights on

MASTERING WITCHCRAFT

to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, turned in the opposite direction and increasingly devoted themselves to the pursuit of hideous delights and necromantic pastimes besides which gilles de rais' antics are said to pall into insignificance. and they [the giants] began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. then the earth laid accusation against the lawless ones] book of enoch, ibid- legend has it that the watchers, in despair at the evil that had been unleashed upon

although owing to the extreme simplicity of the divination, many witches feel they can do without any form of mercurial orientation. the wand of divination the wand, or staff, is the magical instrument which is par excellence emblematic of the powers of divination or prophecy. the staff of the prophet, the divining rod of the water witch, or dowser (as opposed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether it is presented in the tibetan pantheon as a dorji or thunderbolt sceptre or as the classical mercury's winged rod, the caduceus. all the legendary wizar

loween, although, strictly speaking, most sabbat rituals do employ some elements of the first variety. halloween, or the feast of the dead, is the time when the illustrious magical dead are drawn back into the company of the living by the ties of love and magic, to share in the joy of the sabbat and bestow their blessing on the witches' new year, which begins november 1. most witches refer to the necromantic operation of love (as opposed to that of intelligence) by its traditional name "the dumb supper; it can be used to evoke the shade of one's future spouse as well as that of a deceased loved one. i shall reserve instructions for its performance for chapter 4, which deals solely with amatory matters, and return to that operation concerned with "finding things out" therefore, to conclude

ent history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as you will find out in chapter 6, which deals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your right hand, the photograph in your left, proceed clockwise, walking backwards, to the rim of the circle in the eastern quarter and, holding the wand upright ov

mpanions for this ritual, they too should accompany you around the circle to the four quarters, also walking backwards. then, still proceeding backwards, you must return to the east of the altar table by yourself and, facing west across it, replace the photograph in the altar triangle. pause for a minute or two at this point; all present should maintain a strict silence. then carefully place your necromantic incense within your thurible, and when it is fuming well, repeat the words of the grand citation, striking the photograph gently with the end of your wand at the completion of each line as you do so. by the mysteries of the deep [strike, by the flames of banal [strike, by the power of the east [strike, and by the silence of the night [strike, by the holy rites of hecate [strike, i conj

cate [strike, i conjure and exorcise thee, spirit [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and selene, goddesses of the dead and the moon respectively, as her other aspects) at this point replenish the thurible with more necromantic incense, extinguish all lights upon the altar table so that the room is plunged into darkness, and again moving backwards, carefully pass to the west rim of the circle, to kneel down, facing the triangle of manifestation upon the floor. cross your arms slowly upon your breast this is the witch gesture signifying the skull and crossbones symbol and repeat the words of the charge inwardl

rthcoming, it will be revealed later, usually by way of a chain of curious and inexplicable coincidences. when the form fades, it will mean the power raised by the ritual has ebbed away, and the time will be at hand to conclude the operation. return to the east facing west across the altar again, again walking backwards. rekindle the lamps (and the thurible if necessary, place a final offering of necromantic incense upon the coals, and repeat the licence to depart, which runs thus: go, go, departed shade [name] by omgroma epin sayoc satony, degony, eparigon galiganon, zogogen, ferstigon. we licence thee depart into thy proper place and be there peace between us evermore. so mote it be! then, finally, as with all your other mercurial experiments, note down the results. in the final analysis

ve the food, you must serve only very small portions, a quarter of the amount you would regularly eat, as it is a symbolic gesture only: the dead are very light eaters! you should allow sufficient time for the first half of the operation in order to reach this point just as midnight arrives. as the hour strikes, approach the portrait, backwards as always, slowly unveil it, and mentally repeat the necromantic grand citation to yourself as you do so: by the mysteries of the deep, by the flames of banal, by the power of the east, by the silence of the night, and by the holy rites of hecate, i call thee by the ties of love, spirit of [name of deceased] to break thy eternal fast with me. so mote it be! then, after replenishing the incense, move backwards clockwise round the table to your seat a

en us evermore. so mote it be! cast a few more grains of incense on the coals as you silently bid adieu. finally, before you finish for the night, complete your magical record, as always. now, as i mentioned before, some witches claim this very same ritual can be used to evoke an eidolon of one's future loved one. this is a form of summoning of the living. the only difference between this and the necromantic version just described is that the summoning of the eidolon omits the thirteen days preliminary preparation. it is, morever, a tricky operation for beginners to perform and also a somewhat untrustworthy one, as there is obviously no object link possible, save for the operator's tenuous emotional link with the future. this may strike some as the last word in absurdity, but if you pause

to push yourself. such passion is not in a person's normal run of emotions. wrap the square in an exorcised cloth and keep it in a safe place. you will be making full use of it for any martial "tuning-in" the spell of the black cross or reversed pentagram either of these two symbols can be used for this spell, depending on whether you wish to curse or bind. the black cross is none other than our necromantic circle cross, signifying death purely and simply, as the skull-and-crossbones motif does normally; it should be used for binding. the upsidedown pentagram, however, with two points aloft, signifies either the horns of cernunnos or, more properly, man dominated by the power of the four magical elements, as opposed to dominating them (one point aloft. it should be used for cursing. first

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ally kiss the other. mark well, that up to this point, the disciples should do the same things as the master. let the master now give his commands unto his disciples, and pursue the course of the experiment, and work with all diligence to bring it unto perfection. the key of solomon page 92 chapter v. concerning the baths, and how they are to be arranged. the bath is necessary for all magical and necromantic arts; wherefore, if thou wishest to perform any experiment or operation, having arranged all things necessary thereunto according to the proper days and hours, thou shalt go unto a river or running stream, or thou shalt have warm water ready in some large vessel or tub in thy secret cabinet, and while disrobing thyself of thy raiment thou shalt repeat the following psalms: psalms xiv

MICHAEL FORD A RITE OF THE WEREWOLF

of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 9 necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was original

MICHAEL FORD WITCHMOON

t is the fall which is responsible for the acquisition of self-knowledge. thus it stands proven claims blavatsky that satan or the red fiery dragon, the lord of phosphorus and lucifer, or light bearer is in us; it is our mind- our tempter and redeemer, our intelligent liberator and savior from pure animalism. da ath is the zone where vampyre phantoms, shades, ghosts and demonic spirits dwell. the necromancies of the night side of earth are channels from which the qlipoth emerge. all morbid desires and acts which fester in the human mind are fed into da ath and the qlipoth, for which exploration one must possess the highest mental and psychic strength. 28 28 such spirits can be controlled, and are often servitors of the most willful sorcerer. once their purpose is fulfilled however, it is w

rms and energy. each magickian will take the god form of a certain vampiric archetype which represents something of his/her self. this can prove most interesting in the aspect of astral blood. ceremonials are also called upon for a great purpose or astral blood sacrifice. each god form would sacrifice an amount of collected astral energy into what is known as a psychomantieon. a psychomantieon or necromantieon is a mirror that is 37 37 used as the gateway towards the astral world. it is also an object used in the black temple workings as a gateway to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until n

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

there are many names that havecome down to us that were used to describe the visitors. some of these are: anakim,rephaim, djinn, giants, titans, fallen angels, the watchers, the els, the ari, elders,atlantis, alien visitation, and genetic manipulation3 from the end of heaven sons of zadok, sons of seth, the uranids, cyclopeans, promethians, olympians, theelect, asuras, the illies, fomorians, the necromancers, rayless ones, bent ones, thedogons, dagons, the ana, amaraka, nagas, the rakshasas, dragon kings, naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the nephilim were a malign presence and insists thattheir leaders committed a great sin by interfering with the evolution of humankind: and t

pheaval and con-flict (like northern ireland and palestine, for example. scientists and biologists in the service and pay of the elders of atlantis have been continu-ally desecrating these sacred temples. many have paid with their lives, as there are powerfulapotropaic spells working around the structures. but the object is to extract dna samplesfrom the mummies to further their present nefarious necromantic experiments. the serpents possess great knowledge of geomancy and constructed their sites andcities with precision. the nazca lines in peru and the glastonbury and kingston zodi-acs are evidence of this knowledge. the secret fraternities have preserved these geo-metric secrets for many centuries. later, as the atlantean sorcerers gained power againand were successful in infiltrating a

nvolved in the sciences are overwhelminglycold blooded and inhuman. but such persons are also found in the political, sociologi-cal, and psychological sciences. they are found involved in the medical professionsand they are behind many other industries. they appear to be the paradigm authors inmodern times, leading mankind to destruction with every new diversion. are suchbeings the progeny of the necromancers of atlantis? are they homo atlantis whochose to hearken to the alien dna instead of the homo sapiens strains? are these sci-ons of ancient sorcery involved in the governments and media today?atlantis, alien visitation, and genetic manipulation77 this place is terrible! according to the traditions of many isolated peoples, the first great emperors in asia weregod-kings who came down fr

uld literally get away with murder, because theyhad the sanction of the highest in the land. their occasional run-ins with the law or themore conscientious descendants of the sons of the serpent, like christopher mar-lowe, did not trouble them much either. marlowe was finally dispatched by his ene-mies. it was the task of these intellectuals, these court appointed or royal affiliated alche-mists, necromancers, diviners, and clairvoyants to translate into pragmatic strategiesthe voluminous instructions that were transmitted. entire societies were established inrespect of this purpose. the controversialadepts and alumni, such as william black-house, elias ashmole, robert boyle, tom-masso de campanella, cagliostro, comte st.germain, sir kenelm digby, corneliusdrebbel, robert fludd, casinova

holy blood and holy grail)it was only much later to stifle curiosity and prevent class war that the universities werefinally opened to the masses. the study of the architecture, symbolism, and geomantic posi-tioning of the worlds great seats of learning, such as the smithsonian, comprises an entiresubject in itself. one of the personalities that was set to work on the magnum opus of the atlanteannecromancers was francis bacon, whom some consider the father of modern science.in fact, the new scientific paradigms that came out of this period, the laws that werediscovered about the universe and the nature of biological life, mostly arose fromthese thinkers and specialists recruited by europes black nobility to work on themeta-plan.to cover this up it has been put before us that there are cer

are here for (w. h.auden) the high priests and priestesses within the adepts of the rose have (from pre-dilu-vian days) closely monitored and counteracted the machinations of their nemesis. inthe sixteenth century, they sensed the colossal rip in the etheric dimensions and weretroubled that their adversarial cousins had committed such a deplorable and prohibiteddeed. they knew the consequences of necromantic communion with pan-dimensionalentities could be incalculable and foresaw much tribulation ahead. they realized thatextraordinary measures had to be taken if disaster of cosmic proportions was to beaverted.the adepts called their leaders from all over the planet and held counsel. they finallycame to the conclusion that to rebalance the energy another celestial portal had to beopened. th

MICHAEL W FORD THE VAMPIRE GATE

ice is diving into the abyss and having the will to emerge as a devouring god or goddess. you may wish to use some of these techniques, or all of them as a practitioner on the luciferian witchcraft circle this is entirely up to you. be sure as you will grow from it and become something better if not more balanced from the process itself. notice the spelling of vampyre, denoting the old spelling a necromantic call to the origins and foundation a predator if you will. the vampyre magickian does not drink physical blood, rather he or she is focused on chi or prana, astral energy. enjoy, may the night embrace you under lilith s caress. 7 a word of warning: the vampire gate the vampyre magickian is controversial in design and nature, it is not specifically a part of every luciferian thought-pat

inomian magical practice, thus enforcing and strengthening the imagination as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer in the plane of the dead, a world separate in some areas from our own living perception. in evocation and necromantical practice, the shades are brought around and closer to the world of the living. sorcery the art of encircling energy and power of self, by means of self -fascination (inspiration through the imagination. sorcery is a willed controlling of energies of a magical current, which is responsive through the will and belief of the sorcerer. while sorcery is the encircling or ensorcerling of p

MICHAEL W FORD NOX UMBRA

hadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephilim, those of the watchers who drink the blood of the land. the vampyric fetish as created by the sorcerer should be made of a human skull, animal skull or pot. on

s the seven- headed dragon, through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gr

ashing before his eyes. replaying now, as he is beyond the grave, isolate and alone, he envisions his very blackened flame, the essential self. the darkness of the tomb and the conscious mind which grows and creates within it. seker, emerges illuminated with the black flame and then rises from the tomb "from the darkness of the tomb i awaken, i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! m

l the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crystals and essence storing objects, horns of five which form the pentagram of the fallen seraphs, infernal flesh formed in fire, serpent skin of stealth and wisdom, blade of azrail's sunless domain, the very pleasures of the necromance- i summon thee unto this vessel, rest and grow strong within it, be as with my temple to hunt, protect and make flesh to that which i so desire "so it is done" phenomena- room grew colder, a shadow seemed to envelope us. adrian was very happy, pointing at the skull, we then each kissed the skull in the honor of the dead, to the honor of lilith/hecate and azrail. the mask/daemon fetish w

ial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that west is the direction of water, as well as darkness. according to his hermetic teachings, anubis is also death and a god form of necromantic power. anpu is also a gateway to amethes- amenta- amentet. this 'underworld' is the equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent of hades-amentet is sheol, which is said to come from the root-word "to ask" and "demand. the primary inh

PHOSPHORUS

path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necroman

he luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer befor

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

one and ruling religion. it has now among the nations of the earth three apparently hostile forms, which are destined, however, to unite before long for the constitution of a universal church. i refer to the greek orthodoxy, roman catholicism and a final transfiguration of the religion of buddha. hereunto therefore we have made it plain, as we believe, that our magic is opposed to the goetic and necromantic kinds. it is at once an absolute science and religion, which should not indeed destroy and absorb all opinions and all forms of worship, but should regenerate and direct them by reconstituting the circle of initiates, and thus providing the blind masses with wise and clear-seeing leaders. we are living at a period when nothing remains to destroy and everything to remake. gremake what?

ental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must not be confounded with the simple divining rod, with the fork of necromancers, or the trident of paracelsus, the true and absolute magical wand must be one perfectly straight branch of almond or hazel, cut at a single blow with the magical pruning-knife or golden sickle, before the rising of the sun, at that moment when the tree is ready to blossom. it must be pierced through its whole length without splitting or breaking it, and a long needle of magnetized iro

ribed by several ancient authors. in the first place, a pit was dug, at the mouth of which they cut the throat of a black sheep; the psyllae and larvae presumed to be present, and swarming round to drink the blood, were driven off with the magic sword; the triple hecate and the infernal gods were evoked, and the phantom whose apparition was desired was called upon three times. in the middle ages, necromancers violated tombs, composing philtres and unguents with the fat and blood of corpses combined with aconite, belladonna and poisonous fungi. they boiled and skimmed these frightful compounds over fires fed with human bones and crucifixes stolen from churches; they added dust of dried toads and ash of consecrated hosts; they anointed their temples, hands, and breasts with the infernal ungu

res, once seized and burnt by authority everywhere, are certainly not harmless books. sacrilege, murder, theft, are indicated or hinted as means to realization in almost all these works. thus, in the grand grimoire and its modern version the red dragon, there is a recipe entitled gcomposition of death, or philosophical stone h, a broth of aqua fortis, copper, arsenic and verdigris. there are also necromantic processes, comprising the tearing up of earth from graves with the nails, dragging out bones, placing them crosswise on the breast, then assisting at midnight mass on christmas eve, and flying out of the church at the moment of consecration, crying: glet the dead rise from their tombs! h thereafter the procedure involves returning to the graveyard, taking a handful of earth nearest to

ful depositaries of the secrets of the kabalah, were almost invariably the great masters in magic during the middle ages. the sabbath was therefore the sunday of kabalists, the day of their religious festivals, or rather the night of their regular assembly. this feast, surrounded with mysteries, had vulgar fright for its safeguard and escaped persecution by terror. as to the diabolical sabbath of necromancers, it was a counterfeit of that of the magi, an assembly of malefactors who exploited idiots and fools. there horrible rites were practised and abominable potions compounded; there sorcerers and sorceresses laid their plans and compared notes for the common support of their reputation in prophecy and divination. at that period diviners were in general demand and followed a lucrative pro

the favour of satan. this madman confessed at his trial that satan had appeared to him frequently, but had always deceived him by promises of treasures which he had never delivered. it transpired from the judicial informations that several hundred unfortunate children had fallen victims to the cupidity and atrocious fancies of this monster. 93 chapter xvi witchcraft and spells what sorcerers and necromancers sought above all in their evocations of the impure spirit was that magnetic power which is the possession of the true adept, but was desired by them only that they might abuse it shamefully. the folly of sorcerers was an evil folly, and one of their chief ends was the power of bewitchments or harmful influences. we have set down in our gdoctrine h what we think upon the subject of bew

ROBERT KIRK WALKER BETWEEN WORLDS

es not satan interpose in such cases by many subtle unthought-of insinuations, as [he did] to him who let the fly or familiar go out of the box, and yet found a fly of his own putting-in as serviceable as the other would have been? answer. the goodness of the life and designs of the ancient prophets and seers was one of the best proofs of their mission. nor have our seers bad lives and designs as necromancers, as those that traffic with devils usually have. our seers moreover do seldom perform any odd thing themselves, but see [by second sight] what is done by others [if all of] which was acted by spirits flatly evil [then] their aim could not but appear by [demonstration of] some extravagant work or maleficence of the seers; yet it is well known everywhere that our seers are [in] no way s

ason of the sanctity of the first deviser, and [they continue] to work in their own kind, as a once-dedicated telesm [does] in its own; both lasting in vigour for many ages. and they [the charmers] give that ancient instance in psalm. 58:4 of enchanting the adder from doing hurt, for a precedent. albeit assuredly charmers be flatly discharged in deuteronomy 18:11, and [therefore] reckoned up with necromancers, witches, and consulters with familiar spirits. by experience it is found that such as come once on their reverence can never be rid of them, but will still have occasions that will need these white witches' assistance, in curing of one, when they kill another. and yet that the holy scriptures may borrow a comparison of obstinacy from the asp, as well as a caveat of wariness and wit f

ween women seers and the fanatical obsessions with witchcraft that had been prevalent in scotland and england for many years. http//www.dreampower.com/kirk_wbw/pg_102.htm (8 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) commentary 111 only a few years before kirk assembled his treatise, major weir and his sister had been executed in edinburgh in 1670 for magical, necromantic, incestuous, and otherworldly practices. in her case, she freely admitted consorting with the queen of elfland who taught her supernatural skills in weaving. this famous trial and execution was all the more remarkable because weir had long been an earnest covenanter (one of the active political protestant movements of the time, and commander of the edinburgh city guard during the ascen

RUBY TABLET OF SET

the end of the working: the black flame will be extinguished and the gates will be closed. setians are invited to continue their reflections until the time for decompression is felt] footnotes 1 this ritual was written for/as the set iv conclave working. the celebrants were myself and then-priestess constance moffatt, the latter contributing as well to the theme and structure of the written rite. necromantic working 1. opening of the ritual to contact lowana knaust.(1) 2. opening of the gate. 3 "call to the jackal- invocation to anubis. 4. eleventh enochian key, old c/s version. 5. black light extinguished, complete darkness. i sit in darkness. above and to the right of the altar a canine face, then body appear- black jackal (yet with lupine characteristics as well, eyes glowing red. it tu

SATANGEL

ystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of mind altering substances; specifically wormwood. the tenth is a lightning blast of wrath and violence. the eleventh is a necromantic call, summoning wraiths, or specific shades. the twelfth increases the distress of those who are already suffering. the thirteenth makes the sterile lustful, and vexes those who would deny the pleasures of flesh. the fourteenth is a cry for vengeance and the manifestation of justice. the fifteenth is a resolution of acceptance and understanding of the masters whose duty lies in the adm

SATANICON

kal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-head could prove problematical for most; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in rituals of a necromantic nature. if an authentic skull cannot be obtained than an imitation will suffice as the symbolism is of paramount importance. the skull is placed at the center and behind the sword on the altar. ritual music music is important to religious ritual because of its powerful influence upon the emotions. most books of magick have failed to communicate this to their readers. any type of device

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

he grey walls, and in the centre there was a fountain in which the waters still trickled coolly, and with a pleasing murmur, from the jaws of a gigantic triton. here he was met by mejnour with a smile "welcome, my friend and pupil" said he "he who seeks for truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who taught these things, a necromancer or wizard, rather revered and admired him as something divine. iamblich "vit. pythag" the attendants whom mejnour had engaged for his strange abode were such as might suit a philosopher of few wants. an old armenian whom glyndon recognised as in the mystic's service at naples, a tall, hardfeatured woman from the village, recommended by maestro paolo, and two long-haired, smooth-spoken

re lion that attended the renowned leonardo da vinci" and glyndon beheld with delighted surprise the simple means by which the wildest cheats of the imagination can be formed. the magical landscapes in which baptista porta rejoiced; the apparent change of the seasons with which albertus magnus startled the earl of holland; nay, even those more dread delusions of the ghost and image with which the necromancers of heraclea woke the conscience of the conqueror of plataea (pausanias, see plutarch, all these, as the showman enchants some trembling children on a christmas eve with his lantern and phantasmagoria, mejnour exhibited to his pupil "and now laugh forever at magic! when these, the very tricks, the very sports and frivolities of science, were the very acts which men viewed with abhorren

ties of wisdom! out upon our ages of lore and life! to save her from peril i left her presence, and the peril has seized her in its grasp "chide not thy wisdom but thy passions! abandon thine idle hope of the love of woman. see, for those who would unite the lofty with the lowly, the inevitable curse; thy very nature uncomprehended, thy sacrifices unguessed. the lowly one views but in the lofty a necromancer or a fiend. titan, canst thou weep "i know it now, i see it all! it was her spirit that stood beside our own, and escaped my airy clasp! o strong desire of motherhood and nature! unveiling all our secrets, piercing space and traversing worlds! mejnour, what awful learning lies hid in the ignorance of the heart that loves "the heart" answered the mystic, coldly "ay, for five thousand ye

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

uel because when they saw his spirit arise, they thought that the resurrection of the dead had begun. other scholars are divided in their opinions whether the apparition of samuel was real or fraudulent, some stating that the witch of endor only placed saul into a trance and deceived him into believing that he had seen samuel. the witch of endor has become the prototype for the spirit medium as a necromancer, a magician who raises the spirits of the dead. 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 132 mediums and mystics thewitch of endor has become the prototype for the spirit medium as a necromancer, a magician who raises the spirits of the dead. m delving deeper holy bible: contemporary english version. new york: american bible society, 199

THE GOD OF THE WITCHES

as human beings, partly as little people on whom were fathered all the folktales2424horrible, pretty or comic2424which were current. from this medley shakespeare drew his inspirationwith far-reaching results.the theory that the fairies began as the neolithic folk is supported by the irish tradition of thetuatha-da-danann, who are the same as the english and continental fairy-folk. they were "greatnecromancers, skilled in all magic, and excellent in all arts as builders, poets and musicians.[18] they werealso great horse-breeders, stabling their horses in caves in the hills. when the milesians, who seem to have the god of the witcheschapter ii. the worshippers19been the people of the bronze-age, invaded ireland they endeavoured to exterminate the tuatha, but bydegrees the two races learned

THE GOLDEN ESSENCE

nes of killed animals, like deer, that the community consumed, to ensure that the dead would return to life. the red meal is another name for the housle, and this is easily explainable. the living eat the food of the dead, becoming like dead themselves, so that the dead can eat the food of the living. a two-way sharing and regeneration occurs, on one level. but all of this talk is only a very old necromantic strain to the housle; these mysteries exist in the housle alongside the ones we are discussing here. before we go into the symbolism of bread and wine, we have to discuss the origins of bread and wine- and the answer to this question or origins is known to everyone: wine comes from grapes, and bread from wheat. and here we begin to build parallels: the earth itself represents both the

alityexperience of the true trance to the essence of the dead person about or below, and allowing the boundary lines between themselves and the deceased to become blurred and overlapping. in this manner, the dead person can participate, on a very real level, in this housle, which itself is the occurrence of a real and ongoing miracle. some people worry about the dangers of this minor spiritualist/necromantic practise, and to this, i say there is none; this housle is done in the name of the son of light, which protectively seals the rite and ensures that the dead who are called to or by the rite (or its participants) emerge as the holy ones, purified in his light already. a cup of red wine and a plate or bowl of wheat or rye bread is needed for the housle. the housle participants and altar

THE KEY TO THE MYSTERIES

quite frankly and really absurd. they then sacrificed both their reason and their life to their belief? oh, for heretics, it is evident that the devil was responsible. poor folk, who took the devil for god, and god for the devil! why have 204 they not been undeceived by making them recognize the true god by the charity, the knowledge, the justice, and above all, by the mercy of his ministers? the necromancers who cause the devil to appear after a fatiguing and almost impossible series of the most revolting evocations, are only children by the side of that st. anthony of the legend who drew them from hell by thousands, and dragged them everywhere after him, like orpheus, who attracted to him oaks, rocks and the most savage animals. callot alone, initiated by the wandering bohemians during h

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

des of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godforms within the luciferian gnosis. the process of working with necromantic shadow energies is indeed a powerful tool aimed at those working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relati

of witchcraft and primal sorcery is bound within the yatuivdah and dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or geniu

THE NECRONOMICON SIMON VERSION

i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes fallen upon the grass and weeds, with no seeming presence of life or bodies beneath them. i walked cautiously to the first and, picking up a long twig, lifted the robe from the tangle of weeds and thorns. all that remained of the priest was a pool of slime, like green oil, and the smell of a body lain long to rot in the sun. such a stench nearly o

it of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag-thoth, ta kalla! ia anu! ia enlil! ia nngi! zabao! here follows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of someone dead, and perhaps dwelling in absu, and thereby a servant of ereshkigal, in which case the preliminary invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to

THE WITCH CULT OF ZOS VEL THANATOS

f the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endless circle of the serpent s spine, the very dance of witches. the sorcerer he who calls upon the shades of his own alphabet of desire may also awaken to any length the blackened fire of the shadowed one, given from lofty fall above. here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh. the only thi

THE HOLY BIBLE KING JAMES VERSION

ou art come into the land which the lord thy god giveth thee, thou shalt not learn to do after the abominations of those nations. 18:10 there shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, or that useth divination [or] an observer of times, or an enchanter, or a witch, 18:11 or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 18:12 for all that do these things [are] an abomination unto the lord: and because of these abominations the lord thy god doth drive them out deuteronomy page 114 from before thee. 18:13 thou shalt be perfect with the lord thy god. 18:14 for these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the lord thy god hath not suffere

TYSON DONALD NEW MILLENNIUM MAGIC

upon which the spirit that is the subject of the ritual can focus and manifest itself is placed within the triangle. this focus is made of materials that accord with the nature of the spirit, or inscribed with the magi- cal symbol and name of the spirit, usually both. the manifestation of a spirit is facilitated by providing a physical substance the spirit can use to shape into a visible body. in necromantic rituals, where the ghost of a dead person is evoked, this might consist of bones from the corpse combined with fresh blood made to fume over a charcoal fire. the rising smoke would give the shade something to gather into a visible form through which it could express itself to the magus. alternatively, the smoke of appropriate incense, or the steam from boiling water, is sometimes used

TYSON DONALD SOUL FLIGHT

lley, although dee and kelley preferred crystal globes for this purpose. the black mirror has a somewhat evil reputation in magic. this is a natural consequence of its color, which links it symbolically to the phase of the new moon, when the lunar orb is completely dark and hidden. this is the phase of the moon during which magic of a malevolent nature was worked. it is also suitable for works of necromantic magic, and for covert works of magic that must remain hidden. this association of the black mirror with evil is simplistic. black is not a color of evil, but of negation. the dark is where the light is absent. a black mirror can be very effectively used for scrying and astral projection, by those who understand this distinction. those seeking to project 193. clulee, john dee's natural

coupled with his hunger and thirst, at last induced his astral double to leave his body and fly downward to the roots of the tree. there are several significant details we may deduce from this important poem. the runes were an infernal device. they were not of the heavenly realms, but of the underworld, the dark realm of hel, goddess of the dead, the hidden shadow world of monsters and devils, of necromantic sorceries and blood magic. woden did not look upward when suspended from the tree; he gazed downward at the very roots of the tree, the depths of which no man has knowledge. the runes were carved into the roots of the tree. we know this because runes are not tangible things, but are symbols similar to letters of the alphabet. there is no such thing as a rune in a material sense unless

al world, and also with warfare. wolves were reputed to be unrelenting, ravenous, and pitiless. the raven is particularly connected with the gallows and with graveyards because it is a carrion bird. it ate the flesh of the dead who were executed by hanging at crossroads. one rune charm mentioned by woden in the havamal is a charm to make the dead speak, showing that his magic was at least in part necromantic: 158. a twelfth i know /if high on a tree i see a hanged man swing; so do i write land color the runes that forth he fares, and to me talks.212 those who travel astrally into the environments of the germanic runes will encounter the raw forces of the natural world, anthropomorphized into the figures of twenty-four deities, and the corresponding wellsprings of these primal forces that a

VOX SABBATUM

ime observe, enchantment use ye shall them after whoring, go to wizards and familiar spirits have as such a wizard who hath a familiar spirit is blessed with the mark of cain, that he or she is wise among his people. vox sabbatum the witches sabbat 19 life is an abomination to god, and our life is sacred unto our lord the devil, satanadar, antecessor! to the abominations come life and joy, that a necromancer, a wizard, a witch, a charmer and observer of times is blessed by the adversary opposer, that the son or daughter is blessed to pass through the fire and use divination witchcraft and sin is the liberation which derives from rebellion, as the whoredoms of thy mother jezebel are many, joy and life is ours! in the name of cain, in the name of lilith az! lucifer triumphans! you may now al

WESTERN MANDALAS OF TRANSFORMATION SR AL

c record of all experience on her lap, often called etheric water or occult water. this is because in yesod are manifested the fluidic energies of the astral light, often perceived as wave-like. occultists know that this astral light is often associated in folklore with magic and sorcery. in gematria, we note the association in the word ob (avb, which has a double meaning. it can be translated as necromancer or sorcerer, figure 11-a as well as skin bag.i. e, implying pregnancy. what this points to is that all the illusory forms of nature which become concretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are

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