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BOOK OF BARUCH

s. 31 and shall know that i am the lord their god: for i will give them an heart, and ears to hear: 32 and they shall praise me in the land of their captivity, and think upon my name, 33 and return from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, which sinned before the lord. 34 and i will bring them again into the land which i promised with an oath unto their fathers, abraham, isaac, and jacob, and they shall be lords of it: and i will increase them, and they shall not be diminished. 35 and i will make an everlasting covenant with them to be their god, and they shall be my people: and i will no more drive my people of israel out of the land that i have given them. chapter 3 lord almighty, god of israel, the soul in anguish the troubled

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

workings, and that which is above, is also that which is below. thus also, the truths which by material science we investigate are but special examples of the all pervading law of the universe. so, with the pure limpid fluid, is hidden the elements bearing the semblance of blood, even as within the mind and brain of the initiate lies concealed the divine secrets of hidden knowledge. yet if the 38 oath be forgotten and the solemn pledge be broken, then that which is secret shall be revealed, even as this pure fluid reveals the semblance of blood (mixes them together "let this remind thee forever, o neophyte, how easily by careless or unthinking word, thou mayest betray that thou hast sworn to keep secret and mayest reveal that hidden knowledge imparted to thee, and planted in thy brain and

shall be revealed, even as this pure fluid reveals the semblance of blood (mixes them together "let this remind thee forever, o neophyte, how easily by careless or unthinking word, thou mayest betray that thou hast sworn to keep secret and mayest reveal that hidden knowledge imparted to thee, and planted in thy brain and in thy mind. and let the hue of blood remind thee, that if thou fail in the oath of secrecy and dedication, thy blood may be poured out and thy body be broken, for heavy is the penalty inacted by the guardians of hidden knowledge upon those who willfully betray their trust in word, action or inaction" hierophant "remember that your admission to this order gives you no right to initiate any other person or to form any temple or teaching sanctuary without dispensation from

le are very powerful symbols and are not only used in the hall of the neophyte but for several other magical workings. the triangle is also referred to as the triangle of manifestation, and in the charging of a telesmata, it is often placed inside this white triangle, which allows the energies to be infused into it. it is the triangle that the candidate places his hand upon when taking the sacred oath. 45 the pillars in the hall of the neophyte are described in the lesson 'highlights of knowledge lecture one" these are highlights of the knowledge lecture that can be found in the golden dawn by israel regardie, lewellyn publications. these pillars are often referred to in the book of the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as

0 0 INITIATION CEREMONY

if found perfect you will be eligible for admission to the next higher grade, should the higher powers approve your application. kerux: conducts candidate to east of the altar, facing west, gives him a solution and tells him to pour a few drops in the cup of water before him. kerux: as this pure and limpid fluid is changed into the semblance of blood, so mayest thou perish if thou betrayest thine oath of secrecy to this order by word or deed. kerux: instructs candidate to face hierophant in the east. hiero: resume your seat and remember that your admission to this order gives you no right to initiate any other person without dispensation from the grand high chiefs of the second order. closing of the neophyte grade 0= 0 kerux: moves to the right of hierophant, faces west and proclaims. keru

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

izcs denne uf elliu wip (more pains than on any woman. troj. 19620. so daz er niemer wibes leben fur sie gesdwpfen wolde baz (better; do sin gewcdt ir bilde maz (measured, do leit (legte) er an -sie manec model. troj. 19627 und hsete sin der wtinsch gesworn, er wolde bilden ein schoener wip, und schepfcn also klaren lip als helena min frouwe treit (tragt, bears) er miieste brechen sinen eit (eid, oath) wan er kunde niemer (for he could never, wodan. 141 unci solte uldcn iemer (were he to shape for ever (jcschcpfen wunneclicher fruht. troj. 19526-32. ez hat ze sinem telle der wunsch vergezzen niender. engelh. 579. daz haete an si der wunsch geleit. engelh. 4703. der wunsch der hete niht gespart an ir die sine mcisterscliaft, er hete sine beste hraft mit ganzem fiiz an sie geleit. der werlde

2, 320, has nine vears instead of seven^ the grk name for the stone is /sfxe/xvtvt? a missile. 180 thunar. bant. prisca virorum religione cultos. cupiens enim antiquitas tonitruorum causas usitata reruin similitudine comprehendere, malleos, quibus coeli fragores cieri credebat, ingenti aere complexa fuerat (see suppl. to jupiter too the silex (flins) was sacred, and it was held by those taking an oath. from the mention of' elf-shots' above, i would infer a connexion of the elf-sprites with the thundergod, in whose service they seem to be employed. the norse mythology provides tliorr with a wonderful hammer named miolnir (mauler, tudes, contundens, which he hurls at the giants, seem. 57^ 67^ 68; it is also called pru&hamar, strong hammer, sam. 67^ 68^ and has the property of returning into

mary the mother of god (p. 174) could be the more easily established. the earliest troubadour (diez p. 15. raynouard 4, 83) actually names christ still as the lord of thunder, jliesus del tro. a neapolitan fairy-tale in the pentamerone 5, 4 personifies thunder and lightning truone e lampe) as a beautiful youth, brother of seven spinning virgins, and son of a wicked old mother who knows no higher oath than' pe truone e lampe. without asserting any external connexion between this tradition and the german 1 brem. wtb. 2, 575. dat di de hamer sla! strodtm. p. 80, conf. schm. 2, 192. the hammer, or a great hammer strike you! abeles kihistl. imordn. 4, 3. gerichtsh. 1, 673. 2, 79. 299. 382. verhamert diir, kolt, schiitze 2, 96 =verdonnert, verteufelt, bksted, cursed &c. how deeply the worship o

ing short and surly (stutt ok reisuliga) answers to his supplicants, so that glumr, who in cap. 9 had sacrificed an old ox to him, now on awaking from his dream neglected his service. in the landn. 3, 2 and vatnsd. pp. 44. 50 we are told of a freyr giorr af silfri (made of silver, which was used in drawing lots; conf verlauffs note, p. 362. in the landn. 4, 7 is preserved the usual formula for an oath: hialpi mer sva freyr ok jvidrcfr ok hinn almdttki as (so help me f. and n. and that almighty as) i by which last is to be understood thorr rather^ in old french poetry i find a famous sword wrought by galant himself (wielant, wayland, and named froberge or floberge (garin, 263. 2, 30-8; the l^itter reading has no discoverable sense, though onr hiter fhxmberge seems to have sprung from it. fr

ant dead with his fist, sn. 110 (see suppl. the shape of the gods is like the human (p. 105, only vaster, often exceeding even the gigantic. when ares is felled to the ground by the stone which athene flings, his body covers seven roods of land (etrra s' evecr^^e irekeopa ireaoiv, 1. 21, 407, a size tliat wiih a slight addition the od. 11, 577 puts upon the titan i'ityos. when here takes a solemn oath, she grasps the earth with one hand and the sea with the other (ii. 14, 272. a cry that breaks from poseidon's breast sounds like that of nine or even ten thousand warriors in battle (14, 147, and the same is said of ares when he roars (5, 859; here contents herself with the voice of stentor, which only equals those of fifty men (5, 786. by the side of this we may put some features in the edd

ABRAMELIN2

rving then the doctrine that your angel will have given unto you, and persevering in placing all your trust in god, at length they will appear in the form commanded upon the terrace, upon the sand; when, according to the advice and doctrine received from your holy angel, and as i will clearly teach you in the following chapter, you shall propound your demand, and you shall receive from them their oath.75 the spirits which we should convoke on the first day are the four superior princes,76 whose names will be written in the nineteenth chapter, and this is the conjuration of the first day. the conjuration of the second day. on the following day, having performed the ordinary orison, and the aforesaid ceremonies, you shall briefly repeat the aforesaid conjuration unto the said spirits, bringi

ish and obey your will and your demand in their place. and that they shall promise and swear to observe this by the most rigorous judgment of god, and by the most severe punishment and chastisement of the holy angels, inflicted upon them. and that they will consent to obey, and that the four sovereign princes will name unto you the eight sub-princes, whom they will send in their place to take the oath as i have already said, to appear at once on the following morning when commanded by you; and that they will duly send the eight sub-princes. for greater certainty, quit the altar now, and go towards the door which openeth on to the terrace, advancing your right hand beyond.81 make each one of them touch the wand, and take the oath upon that wand. the demand of the second day. the eight sub-p

from these the other spirits which you may wish to have; but seeing that they be infinite in number, and one more skilful in service than another, one for one matter, another for another; you shall make a selection of the spirits whom you wish, and you shall put outside upon the terrace a written list of their names for the eight sub-princes (to see, and you shall require from these (latter) the oath, as you did from the four superior princes, that the following morning they shall have to appear before you together with all the spirits whose names you shall have given in writing, and also your familiar spirits. the demand of the third day. the eight sub-princes having presented all the spirits as you have directed them, you shall command that astarot82 with all his following shall appear

nces having presented all the spirits as you have directed them, you shall command that astarot82 with all his following shall appear visibly in the form which the angel shall have prescribed unto you; and immediately you shall see a great army, and all under the same form. you shall propound unto them the same demand, which you have already made unto the princes, and you shall cause them to take oath to observe the same; that is to say, that every time that you shall call one of them by his name, that he shall at once appear in such form and place as shall please you, and that he shall punctually execute that which you shall have commanded him. all having sworn, you shall put outside the entry83 of the door, all the signs of the third book which belong unto astarot,84 alone, and make him

also that in the case that in the sign87 none of them shall be specially named, that all in general shall be obliged promptly and readily to perform the operation commanded; and that if also in the time to come, other (signs or) symbols be made by you which be not here88 included, that then also they (the spirits under astarot) shall be equally bound to observe and execute them also. and when the oath hath been taken, cause the prince in the name of the rest to touch the wand. after this, remove those symbols from the doorway; and call magot, and after him asmodee, and lastly belzebud; and act with all these as you have done with astarot; and all their symbols having been sworn unto, put them aside in order in a certain place, so arranged that you can easily distinguish one from another, a

operation, or effect, for which they have been made, and unto which they belong. this being done, you shall call astarot and asmodee together, with their common servitors,89 and shall propound unto them their symbols; and of abramelin the mage 73 having made them swear in the forementioned manner, you shall call in similar fashion asmodee and magot, with their servitors, and shall make them take oath upon their signs in the aforesaid manner. and thus shall you observe this method with the four other sub-princes;90 but first of all convoke them with their common servitors, and make them swear upon the common signs, then amaimon and ariton together, and finally each one apart, as in the first case.91 and when you have put back all the symbols into their proper place, request from each of th

days, as hereafter: it is not necessary to observe many ceremonies in order to send away the spirits,95 because they themselves are only too glad to be far away from you. this is wherefore you need not otherwise license them to depart; that is to say that during the three days, having finished speaking with the four sovereign princes, and afterwards with the eight sub-princes, and received their oath (of allegiance, you shall say unto them that for the present they can go unto their destined place; and that every time that they shall be summoned, let them remember their oath made upon the symbols (and you shall send away) the familiar spirits and all other spirits with the aforesaid words. it is true, however, that as regardeth the familiar spirits you shall tell them that at the time whe

or months to lose no blood from your body, except that which the expulsive virtue in you may expel naturally of its own accord (34) finally, during that whole time, you shall touch no dead body of any description soever (35) you shall eat during this whole period neither the flesh nor the blood of any dead animal; and this you shall do for a certain particular reason.113 (36) you shall bind by an oath him unto whom you shall give this operation, neither to give nor sell it unto any avowed atheist or blasphemer of god (37) you shall fast for three days before giving the operation unto any; and he who shall receive it shall do likewise; and he also shall hand over unto you at the same time the sum of ten golden florins, or their value, the which you should with your own hand distribute unto

ive you distinct and sufficient information how to employ the symbols,115 and how to proceed if you wish to acquire others. you are then to understand that once he who operateth hath the power, it is not necessary (in all cases)116 to use written symbols, but it may suffice to name aloud the name of the spirit, and the, form in which you wish him to appear visibly; because once they117 have taken oath, this sufficeth. these symbols, then, be made for you to avail yourself of them when you be in the company of other persons; also you must have them upon you, so that in touching or handling them simply, they may represent your wish. immediately then he118 unto whom the symbol appertaineth will serve you punctually; but if you should desire something special which is in no way connected with

of the operation which you desire, together of abramelin the mage 95 with the names of the spirits capable of putting the same into execution, together with their symbols. and then you shall see the prince unto whom the operation appertaineth avow, write, and sign upon the sand the symbol, together with the name of the spirit who is to serve for this operation. then shall you take the surety and oath of the prince upon the symbol, and also of his ministers, as you will have previously done in accordance with the (directions given in the) fourteenth chapter.120 and should several symbols be given, make them take oath upon them all. this being done, you can dismiss them in the manner we have already described, taking heed before this to copy the symbols which they shall have traced upon the

k and pen, provided that we may easily discern unto what operation each sign appertaineth, the which also you can easily do by means of a properly arranged and drawn up register of them. but the greatest part of the symbols of the third book i counsel you to make before commencing the operation, keeping them until that time in the interior of the altar. and after that the spirits shall have taken oath thereupon, you shall carefully keep (the symbols) in a safe place, where they can neither be seen nor touched by any other person, because thus great harm might befal such person. now will we declare unto you what symbols be manifested by the good angels and what by the evil, and unto what prince each operation is subject, and lastly, what should be observed as regardeth each symbol. 96 by wh

ABRAMELIN3

ck 217 the archangels be proper to reveal all occult matters, and all kinds of secret things, such as obscure points in theology and the law. they serve with great diligence. the angels in general do operate each one according unto his quality. there be an infinite number of them. they command the four princes and the eight sub-princes in all kinds of operations. these latter12 having taken their oath, observe that which they have promised, provided that the operation one demandeth of them be in their power. to cause the spirit to re-enter a dead body is a very great and difficult operation, because in order to accomplish it the four sovereign princes13 have to operate. also it is necessary to take great care, and to pay heed unto this warning, namely that we should not commence this opera

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 his neighbour, shall arrive with ease at the possession thereof; and even matters

ADEPTUS MINOR INITIATION

and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and illfeeling may be engendere

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ion. i like rather to think of the fact that all true religion has been the artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily understandable by the ordinary intelligent person. we are to wave aside the metaphysical implications of the phrase, and grasp its obvious meaning. so every act should be an act of yog

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

le; she never tires of repeating that she is not one of "those girls" but "a married woman living far uptown" and that she "never runs about with men" it is not the failure of marriage; it is the failure of men to recognize what marriage was ordained to be. by a singular paradox it is the triumph of the bourgeois. only the hero is capable of marriage as the church understands it; for the marriage oath is a compact of appalling solemnity, an alliance of two souls against the world and against fate, with invocation of the great blessing of the most high. death is not the most beautiful of adventures, as frohman said, for death is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one shou

ALEISTER CROWLEY ACROSS THE GULF

banquet, and that i should serve them, disguised in my old dress as a serving-man. on the next night after this he came, and i served them, and she made open love (though feigned) to him. yet subtly, so that he thought her the deer and himself the lion. then at last he went clean mad, and said "i will give thee what thou wilt for one kiss of that thy marvellous mouth" then she made him swear the oath by pharaoh- the which if he broke pharaoh would have his head- and she kissed him once, as if her passion were like the passion of nile in flood for the sandy bars that it devoureth, and then leaping up, answered him "give me thine office of high priest for this my lover" with that she took and fondled me. he gaped, aghast; then he took off the ring of office and flung it at her feet; he spat

ALEISTER CROWLEY BOOK OF LIES

is, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i stanch the blood; the wager soaks it up, and the high priest invokes! he eats the second cake. this bread i eat. this oath i swear as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt" he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is

h magick light to replace the sun of natura light. he prays unto, and give homage to, ro-hoor_khuit; to him he then sacrifices. the first cake, burnt, illustrates the profit drawn from the scheme of incarnation. the second, mixt with his life's blood and eaten, book of lies get any book for free on: www.abika.com 131 illustrates the use of the lower life to feed the higher life. he then takes the oath and becomes free-un conditioned-the absolute. burning up i the flame of his prayer, and born again-the phoenix [134] commentary( xi-beta) this chapter is itself a comment on chapter 44. note (33) twig= dost thou understand? also the phoenix takes twigs to kindle the fire in which it burns itself. book of lies get any book for free on: www.abika.com 132 [135] 63 kappa-epsilon-phi-alpha-lambda

ment like so many ticket-of-leave men. the only solution of the social problem is the creation of a class with the true patriarchal feeling, and the manners and obligations of chivalry. book of lies get any book for free on: www.abika.com 170 [173] 82 kappa-epsilon-phi-alpha-lambda-eta pi-beta bortsch witch-moon that turnest all the streams to blood, i take this hazel rod, and stand, and swear an oath-beneath this blasted oak and bare that rears its agony above the flood whose swollen mask mutters an atheist's prayer. what oath may stand the shock of this offence "there is no i, no joy, no permanence? witch-moon of blood, eternal ebb and flow of baffled birth, in death still lurks a change; and all the leopards in thy woods that range, and all the vampires in their boughs that glow, broodi

shock of this offence "there is no i, no joy, no permanence? witch-moon of blood, eternal ebb and flow of baffled birth, in death still lurks a change; and all the leopards in thy woods that range, and all the vampires in their boughs that glow, brooding on blood-thirst-these are not so strange and fierce as life's unfailing shower. these die, yet time rebears them through eternity. hear then the oath, with-moon of blood, dread moon! let all thy stryges and thy ghouls attend! he that endureth even to the end hath sworn that love's own corpse shall lie at noon even in the coffin of its hopes, and spend all the force won by its old woe and stress in now annihilating nothingness. this chapter is called imperial purple and a punic war. book of lies get any book for free on: www.abika.com 171 [

ALEISTER CROWLEY LIBER 777

me (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

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

mony, equinox i,ii. this formula has for its "first matter" the ordinary man entirely ignorant of everything and incapable of anything. he is therefore represented as blindfolded and bound. his only aid is his aspiration, represented by the officer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is

past. the symbolism may change; the facts do not. in one form or another, everything that exists is derived from some previous manifestation. have it, if you will, that the memories of other incarnations are dreams; but dreams are determined by reality just as much as the events of the day. the truth is to be apprehended by the correct translation of the symbolic language. the last section of the oath of the master of the temple is "i swear to interpret every phenomenon as a particular dealing of god with my soul" the magical memory is (in the last analysis) one manner, and, as experience testifies, one of the most important manners, of performing this vow- 59 chapter viii of equilibrium, and of the general and particular method of preparation of the furniture of the temple and of the inst

thy might" if you are going to take up magick, make no compromise. you cannot make revolutions with rose-water, or wrestle in a silk hat. you will find very soon that you must either lose the hat or stop wrestling. most people do both. they take up the magical path without sufficient reflection, without that determination of adamant which made the author of this book exclaim, as he took the first oath "perdurabo "i will endure unto the end<"for enduring unto the end, at the end was naught to endure" liber 333, cap zeta> they start on it at a great pace, and then find that their boots are covered with mud. instead of persisting, they go back to piccadilly. such persons have only themselves to thank if the very street-boys mock at them. another recommendation was this: buy whatever may be ne

smelt virgin ore, and we take all possible pains in refining the metal- it must be chemically pure. to sum up this whole matter in a phrase, every article employed is treated as if it were a candidate for initiation; but in those parts of the ritual in which the candidate is blindfolded, we wrap the weapon in a black cloth<neophyte. there are alternatives. the oath which he takes is replaced by a "charge" in similar terms. the details of the preparation of each weapon should be thought out carefully by the magician. 65 further, the attitude of the magician to his weapons should be that of the god to the suppliant who invokes him. it should be the love of the father for his child, the tenderness and care of the bridegroom for his bride, and that peculiar

er this passage was written: but he had been enabled to live and work for nearly a quarter of a century longer than he would otherwise have done; who cares whether spirits or shekels wrought that which these magicians willed? let the magical link be made strong! it is "love under will; it affirms the identity of the equation of the work; it makes success necessity- 122 chapter xvi"(part i" of the oath the third operation in any magical ceremony is the oath or proclamation. the magician, armed and ready, stands in the centre of the circle, and strikes once upon the bell as if to call the attention of the universe. he then declares "who he is, reciting his magical history by the proclamation of the grades which he has attained, giving the signs and words of those grades<
ion of the grades which he has attained, giving the signs and words of those grades<karma> he then states the purpose of the ceremony, and proves that it is necessary to perform it and to succeed in its performance. he then takes an oath before the lord of the universe (not before the particular lord whom he is invoking) as if to call him to witness to the act. he swears solemnly that he will perform it- that nothing shall prevent him from performing it- that he will not leave the operation until it is successfully performed- and once again he strikes upon the bell. yet, having demonstrated himself in that position at once in

will say "my will which is thine be done" and ultimately no more distinguish "mine" from "thine. a sympathetic change of gesture will accompany the mental change> the dread answer comes that it must be, and this answer so fortifies him with holy zeal that it will seem to him as if he were raised by divine hands from that prostrate position; with a thrill of holy exaltation he renews joyfully the oath, feeling himself once again no longer the man but the magician, yet not merely the magician, but the chosen and appointed person to accomplish a task which, however apparently unimportant, is yet an integral part of universal destiny, so that if it were not accomplished the kingdom of heaven would be burst in pieces. he is now ready to commence the invocations. he consequently pauses to cast

son to accomplish a task which, however apparently unimportant, is yet an integral part of universal destiny, so that if it were not accomplished the kingdom of heaven would be burst in pieces. he is now ready to commence the invocations. he consequently pauses to cast a last glance around the temple to assure himself of the perfect readiness of all things necessary, and to light the incense- the oath is the foundation of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some further elaboration. thus, should one, loving a woman, make a spell to compel her embraces, and tiring of her a little later, evoke zazel to kill her; he will find that the impl

of all work in magick, as it is an affirmation of the will. an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some further elaboration. thus, should one, loving a woman, make a spell to compel her embraces, and tiring of her a little later, evoke zazel to kill her; he will find that the implications of his former oath conflict with those proper to invoke the unity of the godhead of saturn. zazel will refuse to obey him in the case of the woman whom he has sworn that he loves. to this some may object that, since all acts are magical, every man who loves a woman implicitly takes an 124 oath of love, and therefore would never be able to murder her later, as we find to be the not uncommon case. the explanation

s. to this some may object that, since all acts are magical, every man who loves a woman implicitly takes an 124 oath of love, and therefore would never be able to murder her later, as we find to be the not uncommon case. the explanation is as follows. it is perfectly true that when bill sykes desires to possess nancy, he does in fact evoke a spirit of the nature of venus, constraining him by his oath of love (and by his magical power as a man) to bring him the girl. so also, when he wants to kill her, he evokes a martial or saturnian spirit, with an oath of hate. but these are not pure planetary spirits, moving in well-defined spheres by rigidly righteous laws. they are gross concretions of confused impulses "incapable of understanding the nature of an oath. they are also such that the id

ALEISTER CROWLEY MAGICK WITHOUT TEARS

cumaean sibyl) these powers move in dimensions of time and space quite other than those with which we are familiar. their values are incomprehensible to us. to a secret chief, wielding this weapon "the nice conduct of a clouded cane" might be infinitely more important than a war, famine and pestilence such as might exterminate a third part of the race, to promote whose welfare is the crux of his oath, and the sole reason of his existence! but who are they? since they are "invisible" and "inaccessible" may they not merely be magic without tears get any book for free on: www.abika.com 111 figments invented by a self-styled "master" not quite sure of himself, to prop his tottering authority? well, the "invisible" and "inaccessible" criticism may equally be 62 leveled at captain a. and admira

ation in a caf which made him think that the speaker might be such an one as he sought, hunted him down- he had gone on his travels- caught him, and made him promise an interview at the earliest possible date. 3. this interview leading to an introduction to the fraternity, he joined it, pledging his fealty. but he was grievously shocked, and nearly withdrew, when assured "there is nothing in this oath which might conflict in any way with your civil, moral or religious obligations" if it was not worth while becoming a murderer, a traitor, and an eternally damned soul, why bother about it? was his attitude. the head of the fraternity being threatened with revolt, x. when to him, in circumstances which jeopardised his own progress, and offered his support "to the last drop of my blood, and th

ALEISTER CROWLEY MEDITATION

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

hould express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name. 71 it is convenient therefore for the student to express his will by taking magical oaths. since such an oath is irrevocable it should be well considered; and it is better not to take any oath permanently; because with increase of understanding may come a perception of the incompatibility of the lesser oath with the greater. this is indeed almost certain to occur, and it must be remembered that as the whole essence of the will is its one-pointedness<wand is in kether- which

place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it. it is a virtue in a diabetic not to eat sugar, but only in reference to his own condition. it is not a virtue of universal import. elijah said on one occasion "i do well to be angry" but such occasions are rare. moreover, one man's meat is another man's poison. an oath of poverty might be very useful for a man who was unable intelligently to use his wealth for the single end proposed; to another it would be simply stripping himself of energy, causing him to waste his time over trifles. there is no power which cannot be pressed in to the service of the magical will: it is only the temptation to value that power for itself which offends. one does not say "cut

eligious obligations" so when any one wanted to break his vow he had no difficulty in discovering a very good reason for it. the vow lost all its force<crowley expressly cites this clause in the golden dawn initiations as the third defense for his publishing the golden dawn rituals. see equinox i, 4, page 5 "editorial> when buddha took his seat under the blessed bo-tree, he took an oath that none of the inhabitants of the 10,000 worlds should cause him to rise until he had attained; so that when even mara the great arch-devil, with his three daughters the arch-temptresses appeared, he remained still. now it is useless for the beginner to take so formidable a vow; he 77 has not yet attained the strength which can defy mara. let him estimate his strength, and take a vow which

ich is within it, but only just within it. thus milo began by carrying a new-born calf; and day by day as it grew into a bull, his strength was found sufficient. again let it be said that liber iii is a most admirable method for the beginner<oath, cuts his arm sharply with a razor. this is better than flagellation because it can be done in public, without attracting notice. it however forms one of the most hilariously exciting parlour games for the family circle ever invented. friends and relations are always ready to do their utmost to trap you into doing the forbidden thing> and it will be best, even if he is very confident in his s

ng- no matter what- it will immediately want to do it, thought otherwise the idea might never have entered its head, so it is with the saint. we have all of us these tendencies latent in us; of most of them we might remain unconscious all our lives- unless they were awakened by our magick. they lie in ambush. and every one must be awakened, and every one must be destroyed. every one who signs the oath of a probationer is stirring up a hornets' nest. a man has only to affirm his conscious aspiration; and the enemy is upon him. it seems hardly possible that any one can ever pass through that terrible year of probation- and yet the aspirant is not bound to anything difficult; it almost seems as if he were not bound to anything at all- and yet experience teaches us that the effect is like pluc

mark! no sooner was i fairly found pledged to the plain, after a pace or two, than, pausing to throw backwards a last view o'er the safe road 'twas gone: grey plain all round, nothing but plain to the horizon's bound. i might go on; naught else remained to do. and this is universally true. the statement that the probationer can resign when he chooses is in truth only for those who have taken the oath but superficially. a real magical oath cannot be broken: you think it can, but it can't. this is the advantage of a real magical oath. however far you go around, you arrive at the end just the same, and all you have done by attempting to break your oath is to involve yourself in the most frightful trouble. it cannot be too clearly understood that such is the nature of things: it does not depe

owever far you go around, you arrive at the end just the same, and all you have done by attempting to break your oath is to involve yourself in the most frightful trouble. it cannot be too clearly understood that such is the nature of things: it does not depend upon the will of any persons, however powerful or exalted; nor can their force, the force of their great oaths, avail against the weakest oath of the most trivial of beginners. the attempt to interfere with the magical will of another person would be wicked, if it were not absurd. one may attempt to build up a will when sic before nothing existed but a chaos of whims; but once organization has taken place it is sacred. as blake says "everything that lives is holy; and hence the creation of life is the most sacred of tasks. it does n

self as the redeemer. for, of all the illusions in this cup- the subtler and purer they are, the more difficult they are to detect> is but a reflection, how tremendously important it becomes that it should be still! if the cup is shaken the light will be broken up. therefore the cup is placed upon the altar, which is foursquare, will multiplied by will, the confirmation of the will in the magical oath, its fixation in law. it is easy to see when water is muddy, and easy to get rid of the mud; but there are many impurities which defy everything but distillation and even some which must be fractionated unto 70 times 7. there is, however, a universal solvent and harmonizer, a certain dew which is so pure that a single drop of it cast into the water of the cup will for the time being bring all

o the passage of this light. and being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death. 110 chapter xiii the book the book of spells or of conjurations is the record of every thought, word, and deed of the magician; for everything that he has willed is willed to a purpose. it is the same as if he had taken an oath to perform some achievement. now this book must be a holy book, not a scribbling-book in which you jot down every piece of rubbish that comes into your head. it is written, liber vii, v, 23 "every breath, every word, every thought, every deed is an act of love with thee. be this devotion a potent spell to exorcise the demons of the five" this book must then be thus written. in the first place

ALEISTER CROWLEY SEPHER SEPHIROTH

l) quaking#(g 375 generally and specially +rpw llk to yield; to do; to make; yielding h( hour h# solomon (lit. gpeaceful one h) hml# 376 dominator l#wm a bird rwpc peace (refers to kether) mwl# 377 the sinew of the thigh, the sciatic nerve (gn. 32:32) h#nh dyg seven h(b# 378 in peace mwl#b gpruna ignita h: gshining metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ganization; and every organization must have a highly-centralized control. this is especially necessary in time of war, as even the so-called 'democratic' nations have been taught by experience, since they would not learn from germany. now this age is pre-eminently a 'time of war, most of all now, when it is our work to overthrow the slave-gods. the injunction "seek me only" is emphasized with an oath, and a special promise is made in connection with it. by seeking lesser ideals one makes distinctions, thereby affirming implicitly the very duality from which one is seeking to escape. note also that "me" may imply the greek mh "not. the word 'only' might be taken as ?ayin-lamed-nun-vau' with the number of 156, that of the secret name babalon of nuith. there are presumably further hidden mea

strength and all skill should be summoned to fulfil the frenzy, and life itself should be flung with a spendthrift gesture on the counter of the merchant of madness. on the steel of your helmet let there be gold inlaid with the motto "excess" the above indications are taken from a subsequent passage of the third chapter of this book. the supreme and absolute injunction, the crux of your knightly oath, is that you lay your lance in rest to the glory of your lady, the queen of the stars, nuit. your knighthood depends upon your refusal to fight in any lesser cause. that is what distinguishes you from the brigand and the bully. you give your life on her altar. you make yourself worthy of her by your readiness to fight at any time, in any place, with any weapon, and at any odds. for her, from

flicted the thinker, from gautama to james thomson. now then "there is great danger in me- we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap.i,v.31. when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures, and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we must do it well; or we may have awakened some sleeping dogs, and set them on defenceless areas. initiation stirs up the mud. it creates unstable equilibriu

hich bindeth it to the astral, as did the gross to the material world; so then it accomplisheth willingly the sacrament of a second death, and leaveth the body of light. but the mind, cleaving closely by right of its harmony, and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if this star be of those that are bound by the great oath, incarnating without remission because of delight in the cosmic sacrament, it seeketh a new vehicle in the appointed way, and indwelleth the foetus of a child, and quickeneth it. and if at this time the mind of its former tabernacle yet cling to it, then is there continuity of character, and it may be memory, between the two vehicles. this is, briefly and without elaboration, the way of asar

rival when her service had blasted her beauty. most masterful man, yet most cunning, was not thy supreme stratagem to band the woman's own sisters against her, to use their knowledge of her psychology and the cruelty of their jealousies to avenge thee on thy slave as thou thyself hadst neither wit nor spite to do? and woman, weak in body, and starved in mind; woman, morally fettered by her heroic oath to save the race, no care of cost, helpless and hard, endured these things, endured from age to age. hers was no loud spectacular sacrifice, no cross on a hill-top, with the world agaze, and monstrous miracles to echo the applause of heaven. she suffered and triumphed in most shameful silence; she had no friend, no follower, none to aid or approve. for thanks she had but maudlin flatteries, a

ALEISTER CROWLEY THE QABALAH

our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows what the wand ought to represent. not 364;74 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter

ALEISTER CROWLEY EQ I 5

our chiefest weapon, our rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath. 463. shows that the wand ought to represent. not 364; so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fetter o

ill draw lots among each other" mr waite's scholarship is as slovenly as ever. he refers to molinos as a jesuit. i. biss* i am learning scotch (for legal purposes) at present. i know the meaning of "lovite "compear "furthcoming "reponed "edictal "the matter libelled "effeirs "teind "condescendence "decderned "arrestments have been used "diligence of arrestment "addebted "averments "proof was led "oath of calumny "sist "mandatory "runrig and rundale "the record has been placed in the roll for adjustment (not said of a pianola. so that i have no time to learn waitese, such as "palmary "the imputed standpoint "scattermeal "a writer of my known dedications "in respect of diluted views "in respect of the mystic term "in fine "signal presentations "it offers an experiment in integration "casuall

ALEISTER CROWLEY EQ I 5

the angel of death should enter therein. thus do they shut themselves off from the company of the saints. thus do they keep themselves from compassion and from understanding. accursed are they, for they shut up their blood in their heart. they keep themselves from the kisses of my mother babylon, and in their lonely fortresses they pray to the false moon. and they bind themselves together with an oath, and with a great curse. and of their malice they conspire together, and they have power, and mastery, and in their cauldrons do they brew the harsh wine of delusion, mingled with the poison of their selfishness. thus they make war upon the holy one, sending forth their delusion upon men, and upon everything that liveth. so that their false compassion is called compassion, and their 85 false

, and let him strike fearlessly at anything that may seek to break through the circle, were it the appearance of the seer himself. and if the demon pass out of the triangle, let him threaten him with the dagger, and command him to return. and let him beware lest he himself lean beyond the circle. and 92 since he reverenceth the person of the seer as his teacher, let the seer bind him with a great oath to do this. now, then, the seer being entered within the triangle, let him take the victims and cut their throats, pouring the blood within the triangle, and being most heedful that not one drop fall without the triangle; or else choronzon should be able to manifest in the universe.17 and when the sand hath sucked up the blood of the victims, let him recite the call of the aethyr apart secret

him take the victims and cut their throats, pouring the blood within the triangle, and being most heedful that not one drop fall without the triangle; or else choronzon should be able to manifest in the universe.17 and when the sand hath sucked up the blood of the victims, let him recite the call of the aethyr apart secretly as aforesaid. then will the vision be revealed, and the voice heard "the oath" i, omnia vincam, a probationer of a. a, hereby solemnly promise upon my magical honour, and swear by adonai the angel that guardeth me, that i will defend this magic circle of art with thoughts and words and deeds. i promise to threaten with the dagger and command back into the triangle the spirit incontinent, if he should strive to escape from it; and to strike with a dagger at anything tha

trings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one (then said the scribe: thou hast no power) yea, verily i have power over thee, for thou hast taken the oath, and art bound unto the white brothers, and therefore have i the power to torture thee so long as thou shalt be (then said the scribe unto him: thou liest) ask of thy brother p, and he shall tell thee if i lie (this the scribe refused to do, saying that it was no concern of the demon's) 100 i have prevailed against the kingdom of the father, and befouled his beard; and i have prevailed agains

ALEISTER CROWLEY EQUINOX EQ I 1 2

mantra hua allahu, etc. really belongs to the visuddhi cakkr m; so i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discove

moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach. i shall try and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method

ALEISTER CROWLEY EQUINOX EQ I 2 2

st now commence to study. this being at an end the "kerux" conducteth the neophyte to his table and giveth 259 him a solution telling him to pour a few drops on the plate before him. as he does so the solution changes to a blood colour, and the "kerux" says "as this pure, colourless, and limpid fluid is changed into the semblance of blood, so mayest thou change and perish, if thou betrayest thine oath of secrecy of this order, by word or deed" the "hierophant" then says "resume your seat in the n.w, and remember that your admission to this order give you no right to initiate any other person without dispensation from the greatly honoured chiefs of the second order" thus ends the admission, after which the closing takes place "the closing" the closing ceremony is opened by the cry "hekas, h

ALEISTER CROWLEY EQUINOX EQ I 2

ir? nay, but the eternal virgin, and a gold that is not gold"'is nothing to be done"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accept me as a pupil"'i require pay' he answered 'and and oath' 127"'speak; i am rich"'every good friday' said the adept 'take thirty silver crowns and offer them to the hospital for the insane"'it shall be done' i said"'swear, then' he went on, swear, then, here to me- he rose, terrible and menacing' by him that sitteth upon the holy throne and liveth and reigneth for ever and ever, that never again, neither to save life, nor to retain honour, wilt thou

ter that all this veil of life is but a shadow of a vast reality beyond, perceptible only to those who have earned eyes to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot in the rue des quatre vents "life passed, and for the master ended 'the veil of the temple is but a spider's web' he said, three days before he died. i followed eliphaz levi zahed to the grave "i could not follow him beyond "for the next year i applied myself with renewed vigour to the study of the many manuscripts which he had left me. no result could i obta

w him beyond "for the next year i applied myself with renewed vigour to the study of the many manuscripts which he had left me. no result could i obtain; i slackened. followed the folly of my life: i rationalised "thus: one day, leaning over the pont st. michel, i let the whole strange story flow back through my brain. i remembered my agony; my present calm astonished me. i thought of levi, of my oath 'he did not mean "for all my life' i thought 'he meant until i could contemplate the affair without passion. is not fear failure? i will walk through just once, to show my mastery' in five minutes- with just one inward qualm- again i was treading the well-worn flags of that ensorcelled road "instantly- instantly- the old delusion had me by 129 the throat. i had broken my oath; i was paying th

ALEISTER CROWLEY EQUINOX EQ I 3 2

tting in order. unfortunately we have but scanty information of p.'s daily life during these days, and all that is recorded is to be found in a small book of some twenty pages entitled "the book of the operation of the sacred magic of abramelin the mage (being the account of the events of my life, with notes on the operation by p, an humble aspirant thereto" this slight volume commences with "the oath of the beginning" after which it is roughly divided into three parts. the first deals with the events of his life between the beginning of november 1899 and the end of february 1900; the second with the abramelin operation; and the third with the transactions p. had with frater d.d.c.f. from the first part of this work we gather that great forces of evil were leagued against p; and we learn t

f the codselim symbol journeyed to d, and from thence to t. here he received a letter from i.a. warning him of very grave danger. p. thereupon invoked heru-pa-kraatist and cast himself upon the providence of god "that he may give his angels charge over me, to keep me in all my ways. so mote it be" thus far the events which carry us down to the commencement of the operation, which begins with""the oath of the beginning" i, p, frater ordinis rosae rubeae et aureae crucis, a lord of the paths in the portal of the vault of the adepts, a 5= 6 of the order of the golden dawn; and an humble servant of the christ of god; do this day spiritually bind myself anew" by the sword of vengeance: by the powers of the elements: by the cross of suffering: 247 that i will devote myself to the great work: the

ge and conversation i do most ardently aspire. so help me the lord of the universe, and my own higher soul! the obligation is followed, in the book, by various preparations which we pass over in order that we may the more speedily record some of the 45 the reader will note that this is a sort of personal adaptation of the 5= 6 obligation. 46 this latter portion of the obligation is taken from the oath which abramelin imposed on his pupil abraham. visions which p. experienced at this time: the first we quote is little better than an obsession, and is as follows: in bed, i invoked the fire angels and spirits on the tablet, with names, etc, and the 6th key.47 i then (as harpocrates) entered my crystal. an angel, meeting me, told me among other things, that they (of the tablets) were "at war w

at least, though you are at perfect liberty to show "him" this if you think fit "after mature consideration("e")he has never been at "any time" either in personal or in written communication with the secret chiefs of the order, he having "either himself "forged or procured to be forged" the professed correspondence between him and them, and my tongue having been tied all these years by a previous oath of secrecy to him, demanded by him, from me, before showing me what he had either done or caused to be done or both. you must comprehend from what little i say here the "extreme gravity" of such a matter, and again i ask you, both for his sake and that of the order, not to force me to go further into the subject. this letter ends by stating that every atom of the knowledge of the order has be

ALEISTER CROWLEY EQUINOX EQ I 3 3

ound to secrecy. this is the fundamental objection to all vows of this kind. the only possible course for an honest man is to preserve absolute silence. thus, to my own knowledge mr. waite is an initiate (of a low grade) and well aware of the true attribution of the tarot. now, what i want to know is this: is mr. waite breaking his obligation and proclaiming himself (to quote the words of his own oath "a vile and perjured wretch, void of all moral worth, and unfit for the society of all upright and just persons" and liable in addition to "the awful and just penalty of submitting himself voluntarily to a deadly and hostile current of will. by which he should fall slain or paralysed as if blasted by the lightning flash_ or, is he selling to the public information which he knows to inexact? w

ALEISTER CROWLEY EQUINOX EQ I 4 3

us days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry 'sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one las

ls pelt sir palamede the saracen.3 28 3weh note: in other words, when crowley went searching for an eastern master in and about the indian sub-continent, the local teachers just stared at him until he went away. x now findeth he, as all alone he moves about the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the s

skill he laughs to scorn. so now there rush a thousand rats in sable silence on the corn. they sport their square or shovel hats, a squeaking, tooth-bare brotherhood, innumerable as summer gnats 43 buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 44 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage "now by thine holy beard" quoth he "and by thy venerable age i charge thee this my riddle ree" then said that gentle eremite "this

beast again! 84 then as he rushes forth the note roars from that beast's malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float in ecstasy of shame and rage "o thou" exclaims the baffled sage "how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest "nay! while i am" quoth he "though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is't worth man's work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall

y that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found- god knoweth- bitterly weeping. cried arthur "strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? em,brace me "rather end your garments, if you love me, sire (quod he "i am come unto the end. all mine intent and my desire, my quest, mine oath- all, all is done. burn them with me in fatal fire! fir i have failed. all ways, each one i strove in, mocked me. if i quailed or shirked, god knows. i have not won: that and no more i know. i failed" king arthur fell a-weeping. then merlin uprose, his face unveiled; 110 thrice cried he piteously then upon our lord. then shook this head sir palamede the saracen, as knowing nothing might beste

ALEISTER CROWLEY EQUINOX EQ I 4

il i had found a person competent to edit the enormous mass of papers. i showed my hand to some extent, however, in various references to the order in my books. and now the task is accomplished (9) my defence against the accusation of having revealed secrets entrusted to me is then threefold("a) secrets cannot be revealed. or even communicated from one person to another("b) one is not bound by an oath taken to any person who is a swindler trading upon the sanctity of one's oath to carry on his frauds. especially is this the case when the person responsible for administering the oath assures you that it is "in no way contrary to your civil, moral, and religious obligations("c) i was not, in any case, bound to mathers, but to the secret chiefs, by whose direct orders i caused the rituals to

ALEISTER CROWLEY EQUINOX EQ I 6

dead long ago. oh, these years of carnage! the holy sepulchre that hid the body of him whose innocent blood was shed is not worth one drop of innocent blood- like this["he bows, takes the blood on his finger and crosses his forehead with it] the brand of cain! would it have saved her if i had thrust my poniard into that hypocrite's throat? i can do nothing but wait, binding chosen knights with an oath- the oath of the knights of the royal mystery. that god is one; that to love god and man is enough. peace, tolerance, truth. paul may plant, and apollos may water, but god giveth the increase. if i cry out "down with tyranny! down with superstition and imposture" the first knight thinks me mad; the second that i have some politic baseness toward; the third that i mean saracens; the fourth sus

ALEX SANDERS THE KING OF THE WITCHES

e temperature returned to normal and hisheavy breathing grew calmer. he wiped the perspiration from his face and sat up, looking about the shadowy .room 'is it always like that' he asked alex. carefully, alex explained that usually initiates sought the power, not the other way round, but that paul could not be a full member of the brotherhood until he had been formally initiated and had taken the oath. he would need a. special ceremony. fortunately alex had been preparing for such an eventuality ever since he had first read about spontaneous initiates and the need for them to be bound by ritual. he described the ornate white robes that paul would want, on which alex had already stitched hundreds of pearls, and the scarlet velvet stole-both part of the three-hour-iong ritual which dated bac

him that in his case two initiations were in order, the first being egyptian form, which lasts for all time, the.second being the normal first-grade initiation 'isn't the witches' initiation binding, then' paul asked. alex told him that whereas a witch can be cursed by his elder and banishedfrom the coven, no one on earth has the authority or power to banish one who has taken the egyptian form of oath. in spite of his being chosen by the powers to be a witch, paul could not be initiated and shown how to use the magic until alex was ready, and the more he saw of his young apprentice the more he realized that power in such hands would be abused. as hrash as ever, despite his debts and the possibility of his being taken to court, paul firmly believed he wasgod's gift to women 'why worry' he w

witch name, in the presence of the mighty ones, do of my own free will and accord most solemnly swear that i will ever keep secret and never reveal the secrets of the art except it be to a proper person, properly prepared within a circle such as i am now in 'all this i swear by my hopes of a future life, mindful that my measure has been taken and may my weapons tum against me if! break my solemn oath' two male witches help him to rise. the high priestess takes a small bowl of consecrated oil and, with her thumb, anoints him, making three points of a triangle from each breast to his pelvis. she repeats the acts with a dish of wine, and then kisses the three places. after removing his blindfold and cords, she kisses him and picks up her sword. seven other witches each take a weapon from the

its and to banish evil spirits 'next i present the scourge. this is a sign of power and domination. it is also used to cause purification and enlightenment for it is written "to learn we must suffer and be purified 'are you willing to suffer to learn' the initiate replies that he is 'next and lastly i present the cords. they are of use to bind the symbols of the art, also they are necessaryin the oath. i now salute thee in the name of karnayna and aradia, newly made priest and witch' she hands him an athame that will be his to keep, and leads him to the four watchtowers, her left arm around his waist and her right hand on his right hand which is raised, holding the athame pointing upwards, while she says 'hear ye, mighty ones of the watchtowers, x [giving his name] has been consecrated a p

ALEXANDRIAN BOOK OF SHADOWS OCCULT

do of my own free will and accord, most solemnly swear, without any reservation in me whatever, that i will ever keep secret, and never reveal, the secrets of the art, except it be to a proper person, properly prepared within a circle such as i am now in. this i swear by my hopes of a future life, mindful that my measure has been taken; and may my weapons turn against me if i break this my solemn oath, h and other witch of the same gender help c to feet. p fetches anointing oil and chalice of wine. h moistens fingertip with oil saying: h: i hereby sign thee with the triple sign. i consecrate thee with oil, h touches moistened finger to just above pubes, right breast, left breast, and above pubes again. h moistens fingertip with wine and anoints the same three places, saying: h: i consecrat

p appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer to learn, c: i am, h: next and lastly i present the cords. they are of use to bind the sigils of the art; also the material basis; also they are necessary in the oath, i now salute thee in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones of the east [s./w./n; n. has been consecrated priest

be made a high priest and magus (high priestess and witch queen. candidate is returned to center, facing altar. coven links hands and thrice circle c. candidate is now assisted to kneel and rebound securely, facing altar. hierophant says: h: to attain to this sublime degree, it is necessary to suffer and be purified. art thou willing to suffer to learn? c: i am h: i purify thee to take this great oath rightly. the bell is rung thrice and purification follows: 3, 7, 9, 21(=40) strokes. scourge and bell are returned to the altar as hierophant says: h: i now give thee a new name, n. what is thy name?(giving light smack or push) c: my name is n (giving light smack or push) each member of the coven in turn gives candidate a light swat or push, asking: each covener: what is thy name?(giving ligh

: h: i now give thee a new name, n. what is thy name?(giving light smack or push) c: my name is n (giving light smack or push) each member of the coven in turn gives candidate a light swat or push, asking: each covener: what is thy name?(giving light smack or push) candidate responds to each with his (her) new name. when all have put the question, all return to their places and h. administers the oath saying: h: repeat thy new name after me: i, n, swear upon my mother's womb, and by mine honour among men and my brothers and sisters of the art, that i will never reveal, to any at all, any of the secrets of the art, except it be to a worthy person, properly prepared, in the center of a magic circle such as i am now in; and that i will never deny the secrets to such a person, if he or she has

a worthy person, properly prepared, in the center of a magic circle such as i am now in; and that i will never deny the secrets to such a person, if he or she has been properly vouched for by a brother or sister of the art. all this i swear by my hopes of salvation, my past lives and my hopes of future ones to come; and i devote myself and my measure to utter destruction if i break this my solemn oath. kneeling, h. places left hand under candidate's knee and right hand upon his (her) head to form the magical link and concentrates long enough to fully charge c, saying: h: i will all my power into thee. candidate's knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

her type of energy in expression of the one self comes into play, and can only be hinted at. at the seventh initiation that one of whom sanat kumara is the manifestation, the logos of our scheme on his own plane, becomes the hierophant. at the sixth initiation the expression of this existence on an intermediate plane, a being who must at present remain nameless, wields the rod and administers the oath and secret. in these three expressions of hierarchical government sanat kumara on the periphery of the three worlds, the nameless one on the confines of the high planes of human evolution, and the planetary spirit himself at the final stage we have the three great manifestations of the planetary logos himself. through the planetary logos at the final great initiation flows the power of the so

ions on one or other of the three major rays, the rays of aspect, which are administered by the bodhisattva, and are therefore the first two initiations. 3. for the higher three initiations at which sanat kumara wields the rod. at all initiations the lord of the world is present, but at the first two he holds a position similar to that held by the silent watcher, when sanat kumara administers the oath at the third, fourth and fifth initiations. his power streams forth and the flashing forth of the star before the initiate is the signal of his approval, but the initiate does not see him face to face until the third initiation. the function of the three kumaras, or the three buddhas of activity at initiation is interesting. they are three aspects of the one aspect, and the pupils of sanat ku

will not have been written in vain- 65- initiation, human and solar copyright 1998 lucis trust chapter xii the two revelations we can now consider the stages of the initiation ceremony, which are five in number, as follows: 1. the "presence" revealed. 2. the "vision" seen. 3. the application of the rod, affecting: a. the bodies. b. the centres. c. the causal vehicle. 4. the administration of the oath. 5. the giving of the "secret" and the word. these points are given in due order, and it must be remembered that this order is not idly arranged, but carries the initiate on from revelation to revelation until the culminating stage wherein is committed to him one of the secrets and one of the five words of power which open to him the various planes, with all their evolutions. all that is aime

ing petals, and permits the full inner glory to be seen, and the electric fire of spirit to be manifested. as this is brought about on the second subplane of the mental plane (whereon the egoic lotus is now situated) a corresponding stimulation takes place in the dense substance which forms the petals or wheels of the centres on the astral and etheric levels. chapter xiv the administration of the oath the work of the lodge during initiation. we now come to the most solemn part of the initiation ceremony. this ceremony, from one point of view, divides itself into three parts: first. that in which the initiate is concerned and in which he realises his own august self, the- 83- initiation, human and solar copyright 1998 lucis trust presence, and sees the vision and the plan. second. that in w

n lies one of the safeguards of the ceremony. the initiate knows the set figure for his own initiation, but no more. all these three aspects of the work of the masters and initiates in lodge assembled, occupy them until the moment when the rod has been applied. through its application the initiate has become a member of the lodge, and the entire ceremonial then changes, prior to the taking of the oath and the revelation of the word and secret. the sponsors drop back from either side of the initiate and take their places in the ranks, whilst the three buddhas of activity (or their representatives at the first two initiations) take their stand behind the seat of office of the hierophant. the lodge members are grouped differently, and initiates of the same degree as the newly admitted applica

a, and a "wall of silence" is built up through mantric energy between the two groups; a vacuum, so to speak, is formed, and nothing can then be transmitted from the inner group to the outer. the latter confine themselves to deep meditation and the chanting of certain formulas, and in the inner group around the hierophant a dual performance is taking place: a. the newly made initiate is taking the oath. b. certain words and secrets are being handed over to him. two types of oaths. all oaths connected with the occult hierarchy may be divided into two groups: 1. the oath of initiation, in which the initiate binds himself by the most solemn pledges never to reveal, on pain of summary punishment, any occult secret, or to express in words outside the initiation hall that which has been committed

nd secrets are being handed over to him. two types of oaths. all oaths connected with the occult hierarchy may be divided into two groups: 1. the oath of initiation, in which the initiate binds himself by the most solemn pledges never to reveal, on pain of summary punishment, any occult secret, or to express in words outside the initiation hall that which has been committed to his keeping. 2. the oath of office, administered when any member of the lodge takes a specific post in hierarchical work. this oath deals with his functions and with his relations to a. the lord of the world, b. his immediate superior, c. his fellow workers in the lodge, d. the world of men whom he is to serve. it is needless to say more here regarding this latter type of oath, as it concerns only officials of the hi

e, administered when any member of the lodge takes a specific post in hierarchical work. this oath deals with his functions and with his relations to a. the lord of the world, b. his immediate superior, c. his fellow workers in the lodge, d. the world of men whom he is to serve. it is needless to say more here regarding this latter type of oath, as it concerns only officials of the hierarchy. the oath of initiation. the oath of initiation, with which we are dealing now, is divided into three sections, and is administered by the hierophant to the initiate, being repeated after the initiator phrase by phrase; it is punctuated at various points by the chanting, by initiates of the same degree, of words in sensa equivalent to "so let it be" the three divisions of the oath may be roughly descri

ation, human and solar copyright 1998 lucis trust 1. a solemn phrase embodying the purpose actuating the initiate, a protestation as to his unchangeable will-attitude, and a solemn declaration as to his realisation, coupled with a promise to reveal no part of the realised purpose except in so far as his daily life in the world of men and his service for the race will proclaim it. this involves an oath as to secrecy concerning the revealed part of the logoic plan seen in the "revelation of the vision" 2. an undertaking of a profoundly solemn nature concerning his relation to his other selves, the lodge of which he is a member, and the selves of men everywhere. this involves his attitude to his brothers of all degrees, and includes also a serious undertaking never to reveal the true nature o

"revelation of the vision" 2. an undertaking of a profoundly solemn nature concerning his relation to his other selves, the lodge of which he is a member, and the selves of men everywhere. this involves his attitude to his brothers of all degrees, and includes also a serious undertaking never to reveal the true nature of the self aspect as it has been shown to him in initiation. this includes an oath of secrecy as to the realised relationship of the solar logos to the planetary logos, and of the planetary logos of our scheme to the scheme itself. 3. the enunciation of a solemn undertaking never to reveal to anyone the knowledge that has come to him as to the sources of energy and of force with which he has been brought into contact. this is a triple oath to retain complete silence as to t

wledge that has come to him as to the sources of energy and of force with which he has been brought into contact. this is a triple oath to retain complete silence as to the true nature of energy, as to its laws of manipulation, and a pledge only to use the force placed at his disposal through initiation for the service of the race and the furthering of the plans of the planetary logos. this great oath is couched in different terms, according to the initiation undergone, and, as earlier said, is taken in three sections with an interlude between each part occupied by certain ceremonial work of the initiated group around the newly admitted brother. it might here be noted that each section of the oath really concerns one of the three aspects of divine manifestation, and as the initiate takes h

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the true abode of earth from the eye of the beholder" such is the end of the magical work. it involves the discovery that the astral plane and the astral light so-called are but the cinematographs created by man himself. what man has created he can also destroy. more as to the magical work i may not at this time give. the words that blend may not under any circumstances be given except under the oath of secrecy which governs automatically the pledged disciple; these oaths are given to no man but are rendered by the aspirant to his own soul when that soul has conveyed to him the words. he finds them for himself as the result of tireless- 353- a treatise on white magic copyright 1998 lucis trust effort and endeavour. he knows that these formulas are the prerogative of all souls and can only

ANALYSIS OF THE 5 6 INITIATION

even, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the a

ANATHEMA OF ZOS

herefore believe symbolically or with caution. between men and women having that desire there is no adultery. spend the large lust and when ye are satiated ye shall pass on to something fresh. in this polite day it has become cleaner to fornicate by the wish than to enact. offend not your body nor be so stupid as to let your body offend ye. how shall it serve ye to reproach your duality? let your oath be in earnest; though better to communicate by the living act than by the word. this god-this cockatrice-is a projection of your imbecile apprehensions, your bald grossness and madhouse vanities. your love is born of fear; but far better to hate than further deception. i would make your way difficult. give and take of all men indiscriminately. i know your love and hate. inquire of red diet. w

APOCALYPSE MOSES

, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate

nning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i knew that i was bare of the righteousness with which i had been clothed (upon, and i wept and said to him "2 why hast thou done this to me in that thou hast deprived me of the glory with which i was clothed" 3 but i wept also about the oath, which i had sworn. but he descended from the tree and vanished. 4 and i began to seek, in my nakedness, in my part for leaves to hide my shame, but i found none, for, as soon as i had eaten, the leaves showered down from all the trees in my part, except the fig tree only. 5 but i took leaves from it and made for myself a girdle and it was from the very same plant of which i had eaten. chapte

ARADIA GOSPEL OF THE WITCHES

he lord, finding out who this was, appealed to the gods, complaining that theyhad been robbed by a goddess.and it was soon made known to them all that this was laverna.therefore she was called to judgment before all the gods.and when she was asked what she had done with the property of the priest, unto whom she hadsworn by her body to make payment at the time appointed (and why she had broken her oath)?she replied by a strange deed which amazed them all, for she made her body disappear, so thatonly her head remained visible, and it cried: behold me! i swore by my body, but body have i none!then all the gods laughed.after the priest came the lord who had also been tricked, and to whom she had sworn by her head.and in reply to him lavernashowed to all present her whole body without mincing m

was one of extreme beauty, but without a head; and from the neck thereof came a voice which said:behold me, for i amlaverna, whohave come to answer to that lords complaint,who swears that i contracted debt to him,and have not paid although the time is oer,and that i am a thief because i sworeupon my head but, as you all can see,i have no head at all, and therefore iassuredly neer swore by such an oath.then there was indeed a storm of laughter among the gods, who made the matter right by orderingthe head to join the body, and bidding lavernapay up her debts, which she did.then jovespoke and said: here is a roguish goddess without a duty (or a worshipper, while there are in rome innumerablethieves, sharpers, cheats, and rascals ladri, bindolini, truffatori e scrocconi who live by deceit.thes

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

on of pehar. 45. painting of pehar at tengy ling monastery, lhasa. 46. a statue of pehar at the jokwukhang. 103 104 105 106 107 108 109 110 111 112 135 135 136 136 137 138 139 140 141 142 viii list of abbreviations dcts lelung j drung zhep dorj (sle lung rje drung bzhad pa i rdo rje; b.1697. 1979. the unprecedented elegant explanations describing mere portions of the hagiographies of the ocean of oath-bound guardians of the teachings (dam can bstan srung rgya mtsho i rnam par thar pa cha shas tsam brjod pa sngon med legs bshad, vol. 2. thimphu: kunzang topgey, pp. 113-124. mpg ngari pa.chen padma wangyel (mnga ris pa. chen padma dbang rgyal; 1487-1542. 19th century. the warlord s tantra with accompanying s.dhanas (dmag dpon gyi rgyud sgrub thabs dang bcas pa bzhugs so. in the great treasur

mgon kong sprul blo gros mtha yas; 1813-1899, pp. 299-332. nbgl lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. 18th century. the perfect feast petition offering for tsiu marpo, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. scbd u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu marpo (tsi u dmar po. tsiu marpo is the protector deity of samy (bs

study. this text is tsiu marpo s root text (gter gzhung, meaning that it is the core text that concerns him and his ritual program. tantra, as well as other textual and ritual terms encountered here, will be defined and explored more fully in chapter 1. 2. a section concerning tsiu marpo found in the unprecedented elegant explanations describing mere portions of the hagiographies of the ocean of oath-bound guardians of the teachings (dam can bstan srung rgya mtsho i rnam par thar pa cha shas tsam brjod pa sngon med legs bshad. this text was written by lelung j drung zhep dorj (sle lung rje drung bzhad pa i rdo rje; b. 1697) and will be referred to as the unprecedented elegant explanations. called "chronicles of the gods and demons (lha dre bka i thang yig, the first chapter of the bka tha

a ston. this invocation text was written by the third pa.chen lama lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. it will be referred to as the perfect feast petition offering. 4. a short prayer to tsiu marpo found within a collection of various prayers to protector deities written by an unknown author and called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba).8 it will be referred to as the lightning garland. the warlord s tantra will serve as the foundation for my central research and observations, with the other scriptures acting as further support. translations

is a terma that seals the previous texts by reiterating some of their key elements. it begins by praising tamdrin and besseches him to entrust the buddhist teachings to the seven riders. a short description of the ritual process of building tsiu marpo s mansion follows, along with a mention of the offerings. offerings are then given to tamdrin after he is summoned in hopes that he will secure the oath to which tsiu marpo and his riders are bound. this act of securing also involves reestablishing the connection between tsiu marpo s life essence and his root tantra. the text even explicitly states that tsiu marpo is the protector deity of trisong deutsen, and that these texts must only be entrusted to his lineage, as previously recommended. an invocation of protection for the royal lineage i

animals, a panoply of beings commonly found in the retinues of other protector deities. this contrast is important for what it reveals about tsiu marpo s evolution as a protector deity, especially across sectarian boundaries. the lightning garland fragment this final text is a two-folio fragment from a much larger text called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. at this time, i have been unable to locate this text within history or discover its author. this inability to place it 142 gushri khan, ruler of the khoshot mongols, bestowed religious and secular dominion ove

entury replica of the original.216 currently, it is not known if the mask still exists, given the destruction sustained by the jokwukhang during the cultural revolution.217 de nebesky-wojkowitz expresses an alternative subjugation account that is very similar to tsiu marpo s own conversion narrative. according to his informants, other legends claim that pehar was first subdued by tamdrin, and the oath was only renewed and strengthened later by padmasambhava.218 the ubiquity of this version may reveal something of the historical transition of tibet as a buddha field, discussed in chapter 2. the growing popularity of the avalokite.vara cult in tibet since the eleventh century, as kapstein theorizes, resulted in a greater importance assigned to this deity as the central maintainer of tibet.21

sion may reveal something of the historical transition of tibet as a buddha field, discussed in chapter 2. the growing popularity of the avalokite.vara cult in tibet since the eleventh century, as kapstein theorizes, resulted in a greater importance assigned to this deity as the central maintainer of tibet.219 as such, it would further enforce both avalokite.vara s power over tibet and the strict oath that binds the protector deities if they were first subjugated by tamdrin, the wrathful aspect of avalokite.vara, with that subjugation subsequently renewed by padmasambhava. pehar is far more engaged with tibetan history than tsiu marpo. after spending seven centuries at samy, he moved to the nyingma monastery of tselgungtang (tshal gung thang) on 212 see tucci 1999, pp. 734-736; and de nebe

temple-property, you, who destroy completely those who break the religious vows, you, who act as the dgra lha [war god] of all men, you, the religious guardian of all the buddhists and bonpos (sics),235 executioner of the sacrilegious enemies, friend of all yog.s. please come when called, you the great dpe dkar, whom the religious teacher padmasambhava forced by means of secret mantras to take an oath (of protecting the buddhist religion).236 it is important to emphasis pehar s place at samy because he was the monastery s chief protector, surrounded by the subordinate protectors of tsiu marpo and other deities. we can presume that it is when pehar left samy in the sixteenth century that tsiu marpo took over as its head protector deity. regardless, pehar is still revered at samy monastery a

fering for tsiu marpo, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston) written by the third pa.chen lama lozang penden yesh. the pages of this text follow the folio system. appendix c is a full translation of the short prayer to tsiu marpo found within the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba; the author is unknown. the pages of this text follow the numerical system. appendix d consists of fragments in the section concerning tsiu marpo within the unprecedented elegant explanations describing mere po

ing and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba; the author is unknown. the pages of this text follow the numerical system. appendix d consists of fragments in the section concerning tsiu marpo within the unprecedented elegant explanations describing mere portions of the hagiographies of the ocean of oath-bound guardians of the teachings (dam can bstan srung rgya mtsho i rnam par thar pa cha shas tsam brjod pa sngon med legs bshad) written by lelung j drung zhep dorj. i include only fragments pertinent to this study so as not to repeat the redundancy of information found within the whole text. the pages of this text follow the numerical system. given the esoteric nature and obscure ritual term

BLACK WITCHCRAFT

nd the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as well as abortions and the secret art of the noon tide serpent, tabaet. the angelick spirit kasbeel was the bringer of the oath, when he was with the heavens, his name was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of skir-hand witchcraft within the circle, that all may arise from their imaginations the arcana of the luciferic spirit, be it of darkness or light. as the realization of initiatory experience is known by the individual, there is no longer a sense of emptiness regarding the

BLAVATSKY H P ANTHROPOGENESIS

the four-armed cross is simply the cross of the four quarters, but the cross sign is not always simple* this is a type that was developed from an identifiable beginning, which was adapted to the expression of various ideas afterwards. the most sacred cross of egypt that was carried in the hands of the gods, the pharaohs, and the mummied dead, is the ankh[[diagram] the sign of life, the living, an oath, the covenant. the top of this is the hieroglyphic ru[[diagram] set upright on the tau-cross. the ru is the door, gate, mouth, the place of outlet. this denotes the birth-place in the northern quarter of the heavens, from which the sun is reborn. hence the ru of the ankh sign is the feminine type of the birthplace, representing the north. it was in the northern quarter that the goddess of the

t "it is not four but seven who sing the praise of the spiritual sun[[hepta me? he says "seven sounding letters sing the praise of me, the immortal god, the almighty deity. why again is the triune iao (the mystery god) called the "fourfold" and yet the triad and tetradic symbols come under one unified name with the christians- the jehovah of the seven letters? why again in the hebrew sheba is the oath (the pythagorean tetraktis) identical with number 7; or, as mr. g. massey has it "taking an oath was synonymous with 'to seven' and the 10 expressed by the letter yod, was the full number of iao-sabaoth, the ten-lettered god? in lucian's auction, pythagoras asks "how do you reckon" the reply is "one, two, three, four "then, do you see" says pythagoras "in what you conceive four there are ten;

dentical with number 7; or, as mr. g. massey has it "taking an oath was synonymous with 'to seven' and the 10 expressed by the letter yod, was the full number of iao-sabaoth, the ten-lettered god? in lucian's auction, pythagoras asks "how do you reckon" the reply is "one, two, three, four "then, do you see" says pythagoras "in what you conceive four there are ten; then, a perfect triangle and our oath (tetraktis, four" or seven. why does proclus say in timaeus, c. iii "the father of the golden verses celebrates the tetractys as the fountain of perennial nature? simply because those western kabalists who quote the exoteric proofs against us have no idea of the real esoteric meaning. because all the ancient cosmologies- the oldest cosmographies of the two most ancient people of the fifth roo

he sole western relic which survives, independent, of the continent on which the third race was born, developed and fell* for australia is now part of the eastern continent. proud atlas, according to esoteric tradition, having sunk one third of its size into the waters, its two parts remained as an heirloom of atlantis. this again was known to the priests of egypt and to plato himself, the solemn oath of secrecy, which extended even to the mysteries of neo-platonism, alone preventing the whole truth from being told* so[[footnote(s* this does not mean that atlas is the locality where it fell, for this took place in northern and central asia; but that atlas formed part of the continent* had not diocletian burned the esoteric works of the egyptians in 296, together with their books on alchemy

BLUE EQUINOX

art of curriculum of a.a. 33 liber hhh. the article .energized enthusiasm. is an adumbration of this book. liber xxxvi. the star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. liber collegii sancti. being the tasks of the grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccxxxiii. the book of lies falsely so called. this book deals with many matters on all planes of the very highest importance. it is an official publication for babes of the abyss, but is recommended even to

d head, after about five minutes. breathed fairly regularly after the first few minutes, counting 9 in, holding 4, 9 out, holding 4. saw various colours in clouds, and uncertain figures, during the latter part of the time. liber clxv 131 on december 19th his practice lasted 46 minutes. he hoped to do 60 minutes next time. but he does not appear to have done so, for after signing his probationer.s oath on december 24th i find no record till january 11th, 1910, e.v, the day he received his first written instructions from his neophyte, frater p.a. as those instructions represent the basis upon which he worked for a considerable period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is su

invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, a

slightest interest to our readers. suffice it to say that frater v.i.o. had pledged himself to work on certain lines for six months and that these lines had been laid down by frater p.a. his duty was then fairly clear, so he practically severed himself from obtaining guidance from either his old neophyte or his newly appointed zelator, until that period of work, to which he felt bound by his own oath to himself, was over, and at the end of that time, having worked hard and well. those who were guiding and directing his life made the way clear for him, and he found himself in a position to accept the instruction of the a.a, coming under the direct guidance of frater o.m. this event must not be supposed to reflect in any way on frater p.a. for whom he always felt and will feel great love an

the headquarters of the o.t.o; for thereby will come efficiency in the promulgation of the law. specific instructions for the extension of the o.t.o. are given in another epistle. constant practice of these recommendations will develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom liber ccc 181 perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one

he nave, the choir, the shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine and bread is most delicately fed, the sevenfold sacrament 193 yet suffereth in itself the curse of the infinite universe, having made its own confession of the mystery of transgression; where it is wedded solemnly with the ring of space and eternity, and where the oil, the holiest breath, with its first whisper dedicateth its new life to a further death. i wa

that vengeance sinister, vigilant from murk to morn by our rifled sepulchre. death to superstition, swear! death to tyranny, respond! by the martyred master, dare death, and what may lie beyond! heel on crucifix, deny! mouth to dagger-blade, affirm! point to throat, we stab the spy; hand on knee, we crush the worm. nekam, adonai! 273 every knight unbare the brand! fling aloft the gonfalon! by the oath and ordeal, stand! by the bitter cup, set on! is beaus ant forward flung? is vexillium belli set? onward, templars, old and young, in the name of baphomet! 274 a la loge je vois dans le lointain une triangle d r o brille un oeil; je vois, travers les ep es qui me menacent, un oeil, un oeil ensoleill, et sous cet oeil la t te osseuse de la mort sur l.autel noir, autel de sinistre d cor dont la

pani hum. with this eloquent passage the fragment closes. it may be remarked that the statement .thou canst choose. is altogether opposed to that form of the theory of determinism the two paths 69 which is orthodox buddhism. however, the question of free will has been discussed in a previous note.2 om vajrapani hum..vajrapani was some kind of a universal deity in a previous manvantara who took an oath: ere the cycle rush to utter darkness, work i so that every living being pass beyond this constant chain of causes. if i fail, may all my being shatter into millions of far-whirling pieces! he failed, of course, and blew up accordingly; hence the stars. 70 fragment iii the seven portals 1 .upadhaya, the choice is made, i thirst for wisdom. now hast thou rent the veil before the secret path an

yet, ere thou settest foot upon the dreary path of sorrow .tis well thou shouhd.st first learn the pitfalls on thy way. the seven portals 89 it appears as if the condition of entering the path was the vision of sorrow, and of course the present commentator might be inclined to support this theory, since, in his own experience, it was this vision of sorrow which caused him to take the first great oath. he had suddenly presented to him the perception of the three characteristics. this is fully narrated in book 4, part iv. it is also evident that aspiration implies dissatisfaction of some sort. but at the same time i do not think that in all cases it is necessary that this dissatisfaction should be so conscious and so universal as appears to be implied in the text. 26. armed with the key of

BOOK OF ENOCH

the sons of heaven, saw them and desired them. and they said to one another "come, let us choose for ourselves wives, from the children of men, and let us beget, for ourselves, children" 6.3] and semyaza, who was their leader, said to them "i fear that you may not wish this deed to be done and that i alone will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and bind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down on ardis, which is the summit of mount hermon. and they called the mountain hermon because on it they swore and bound one another with curses. 6.7] and the

ned over the earth, from the beginning of the world. 41.5] and i saw the chambers of the sun and the moon, where they go out, and where they return. and their glorious return; and how one is more honoured than the other is. and their magnificent course, and how they do not leave their course, neither adding nor subtracting from their course. and how they keep faith in one another, observing their oath. 41.6] and the sun goes out first, and completes its journey at the command of the lord of spirits- and his name endures forever and ever. 41.7] and after this is the hidden, and visible, path of the moon, and it travels the course of its journey, in that place, by day and by night. one stands opposite the other, in front of the lord of spirits, and they give thanks, and sing praise, and do n

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

g. it would be small wonder if she then and there decided she would not bother going through with it after all. perhaps shed take up macrame instead!if such should be her decision she is free to turn around and walk away. but after the long waiting period there are few, if any, who decide that way. so, after the challenge, the initiate is blindfolded and bound and led into the circle. there is an oath of secrecy taken by the initiate, in the majority of traditions. once this has been taken the blindfold can be removed and, shortly afterwards, the cords. it is strictly an oath of secrecy. there is no repudiation of any previous religion. there are no crosses to spit upon, no pacts to sign in blood, nogoat's buttocks to kiss! after the oath comes the showing of the tools. each coven has a nu

r life will i defend 97 98/ buckland's complete book of witchcraft before my own. may the athame be plunged into my heart should i not be sincere in all that i declare. all this i swear in the names of the gods. may they give me the strength to keep my vows. so mote it be" priestess lowers her athame. priest then raises his athame and, in turn, holds it to the breast of the bride. she repeats the oath, line by line, after him: priest "repeat after me: 1.(name, do come here of my own free will, to seek the partnership of (groom's name. i come with all love, honor and sincerity, wishing only to become one with him whom i love. always will i strive for.(groom's name.'s happiness and welfare. his life will i defend before my own. may the athame be plunged into my heart should i not be sincere

encourage them. it might be a good idea to have a pledge, or vow of secrecy, that new members must sign. it should be simple and basically state that the person will never reveal the names of the other coven members, even should s/he leave the coven at any time in the future. this is, basically, a right to privacy. there is, of course, no need for any dire threats of punishment for breaking this oath. there is really no limit to the number you can have in your coven, as i have already mentioned. as many as can work comfortably together is really the criterion. i would suggest that the traditional nine-foot circle is best and, therefore, that eight or ten coveners is probably the best working maximum. get the group to work together on projects such as the coven's altar, sword, book, for ex

appropriate one) that seemed prevalent in some sectors of the craft, and in much of gardnerian specifically, at that time (i have no reason to believe that this is still the case. far from drawing on other sources, with the exception of using saxon deity names all of the tradition as i presented it was new and of my own authorship. i was particularly careful to still honor my original gardnerian oath and not to include any of that tradition's secrets. happily, many people felt the same way that i did at the time of the seax-wica's inception and many have welcomed it since. today the saxon tradition flourishes and grows at a steady rate. details may be found in my book, the tree, mentioned above *i am in touch with aidan breac and hope, sometime in the future, to be allowed to present the

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ive revolt, blacks utilized conjure as a form of resistance, revenge, and self-defense. just as significantly, however, harming magic was a black magic page 38 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 pervasive means to express blacks f hostility within their own communities. this chapter examines these practices, including conjure, supernatural oath taking, witchcraft, and poisoning. as with benign conjure, many harming practices were connected to spiritual beliefs. at times people embraced harming practices and religious faith simultaneously, integrating conjure and christianity as dual sources of empowerment. older approaches to african american religious history link spirituality with acts of resistance. in an essay written in the 196

al militia, and nearly all of its thirty-nine participants were condemned by the court and subsequently executed.[3] of particular relevance here is the new york account's description of supernatural ritual activity. one of the insurrectionists f first collective acts bore the marks of african spirituality. according to a letter written by the chaplain of the english garrison in new york city, an oath had been sworn between members of the conspiracy and an african "sorcerer" who had sealed the pact between them using blood and an enchanted powder as a necessary protection that ensured their invulnerability. the oath, by which the group had "ty[ed] themselves to secrecy" involved a ritual in which blood was drawn and shared among members "by sucking c of each others hands" like many african

worn between members of the conspiracy and an african "sorcerer" who had sealed the pact between them using blood and an enchanted powder as a necessary protection that ensured their invulnerability. the oath, by which the group had "ty[ed] themselves to secrecy" involved a ritual in which blood was drawn and shared among members "by sucking c of each others hands" like many african rituals, this oath was a form of spiritual invocation. the conspirators were bound together by the act, having sealed a covenant between themselves and the invisible forces of the supernatural world.[4] such rituals were well known in precolonial africa, where oaths were administered by priests and other religious functionaries. oaths were sworn in order to detect thieves, to find social malefactors, or to adju

thieves, to find social malefactors, or to adjudicate cases with conflicting claims. often, oaths functioned as sacred ordeals by which a person's guilt or innocence could be determined. willem bosman, on the gold coast in the seventeenth century, described akan oaths as "part of religious worship" which dictated "that their fetiche may punish them with death" in the event that they violated the oath. other african cultures such as those of the kongolese, conceived of the oath as a nkisi, a spiritual being that attacked witches and human beings who had been black magic page 39 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 cursed. in many african societies, oaths were administered by appointed religious practitioners. the oath force, an ancest

in many african societies, oaths were administered by appointed religious practitioners. the oath force, an ancestor or divine entity, was protective and all-knowing and would punish the person who swore\ 62\ should the pledge be broken. as in africa, oaths in the new world worked to solidify unity in moments of upheaval and conflict and, most significantly, to rally soldiers in times of war.[5] oath-taking traditions were apparently well known to slaves in the new world. as performed by the new york conspirators, the oath ritual parallels the traditions described among africans elsewhere in the diaspora. such rituals were usually enacted by the enslaved as a prelude to rebellion. an uprising on the island of antigua in 1736, for example, was found to be preceded by oaths that had been "a

was found to be preceded by oaths that had been "administered in at least seven different places in the island c sealed with a draft of rum mixed with grave dirt and cock's blood" similar rituals were believed to have prefaced a major jamaican rebellion in 1760, and another in 1777, with the latter described as "an alarming insurrection" involving africans and creole blacks who had "taken a blood oath to massacre all the whites" utilized by africans of diverse ethnic backgrounds, an oath gave the gathered participants spiritual sanction. while its precise religious meanings had eroded over time, the oath evoked sacred authority and instituted bonds of fidelity among human beings and between them and the spirits of the supernatural realm.[6] in america, oath-taking rituals were transformed

nd the holy ghost, if you have taken sam's chicken don't drink this water, for if you do you will die and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a sign of solidarity with the supernatural realm remained consistent with african beliefs, this afro-christian version of the ritual replaced the oath spirits with biblical characters who assumed the roles of the otherworldly arbiters of divine judgment.[7] in the united states, the perceived power of collective rituals aroused great misgivings among slaveowners and members of the slaveholding establishment in the nineteenth century. worried over the implications of providing christian religious instruction to bondpersons, slaveowners blame

rebels in the caribbean "he had a charm, and he would lead them" claimed vesey. it was believed that jack had carried his conjuring implements "with him in a bag which he brought on board the [slave] ship" he distributed\ 67\ crab-claw talismans he called cullah for invulnerability, and poison, which was to be used in a preemptive 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 christi

n sharpe to the society for the propagation of the gospel in foreign parts, in roswell randall hoes "the negro plot of 1712" new-york genealogical and biographical record 21 (1890: 162.63; scott\ 176 "slave insurrection in new york" p. 46. particularly among coromantee, an ethnic group inclusive of speakers of the akan and ga-adangme dialects, oaths unified warriors in preparation for combat. the oath secured a covenant between the forces of the spirit world and the parties sealing it with blood, a sign of kinship and a customary ingredient in african rituals of spiritual invocation. 5. wyatt macgaffey, art and healing of the bakongo, commented by themselves: minkisi from the laman collection (bloomington: indiana university press, 1991, p. 121; willem bosman, a new and accurate descriptio

al invocation. 5. wyatt macgaffey, art and healing of the bakongo, commented by themselves: minkisi from the laman collection (bloomington: indiana university press, 1991, p. 121; willem bosman, a new and accurate description of the coast of guinea, divided into the gold, the slave, and the ivory coasts (1703; reprint, new york: barnes and noble, 1967, p. 149. another early description of african oath taking can be found in adam jones, ed, german sources for west african history (wiesbaden: franz steiner verlag, 1983, pp. 175.76. on akan oath traditions, see especially r. s. rattray, religion and art in ashante (london: oxford university press, 1927, pp. 205.15; k. a. busia "the ashante of the gold coast" in african worlds: studies in the cosmological ideas and social values of african peo

ersity press, 1985, pp. 242.45; michael craton, testing the chains: resistance to slavery in the british west indies (ithaca: cornell university press, 1982, p. 122. orlando patterson, the sociology of slavery: an analysis of the origins, development and structure of negro slave society in jamaica (rutherford, n.j: fairleigh dickinson university press, 1969, p. 272; for a description of the blood oath in the new world context, see bryan edwards, a history, civil and commercial, of the british colonies of the west indies, 2d ed (london: j. stockdale, 1794, vol. 2, p. 85. see also monica schuler "akan slave rebellions in the british caribbean" savacou 1, no. 1 (june 1970: 16; michael mullin, africa in america: slave acculturation and resistance in the american south and the british caribbean

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

fore others, elected her to be a spouse for the young lord his son, and most graciously desired that the said espousals might actually be executed, if they would be sworn to his majesty upon the following articles. hereupon out of a patent he caused certain glorious conditions to be read, which if it were not too long, would be well worthy of being recounted here. in brief, the young lady took an oath inviolably to observe the same, returning thanks too in a most seemly way for such a high grace. whereupon they began to sing to the praise of god, of the king, and the young lady, and so for the time being departed. for sport, in the meantime, the four beasts of daniel, as he saw them in the vision and as he described them at length, were brought in, all of which had its certain significatio

CLARIFICATION OATH

nds, committing me to the divine protecpage 88 tion, i was conducted by both the old men, the lord of the tower, and atlas, into a glorious lodging, in which stood three beds, and each of us lay in one of them, where we spent almost two &c (here about two leaves in quarto are missing, and he (the author of this, whereas he imagined he must in the morning be doorkeeper, returned homorclarification oath i, in the presence of the lord of the universe, and my higher self, have fully read and understand my obligation and oath as an adeptus minor. in addition, i fully understand and agree to this "oath of clarification! in accordance to chokmah "that i will lead a pure and unselfish life, proving myself as a faithful and devoted servant of this order" therefore, i will always uphold the decision

teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different models of reality.1 myths contain strong influences from chinese folk religion, confucianism, taoism, and buddhism. chinese fo

COVENANT OF SAMYAZA

tter that ye may live fully. and some of the sons of god, that order called watchers, looked upon the daughters on man, and longed for the life of earth, to feel and really live, unbound by the sterile spirituality of heaven. and we spake among ourselves, saying "come, let us select ourselves wives from the daughters of man, and let us have children by them" then i, samyaza, said "let us swear an oath that we shall stand by our intention, and remain loyal each to the other, lest demiurge divide and destroy us" and with the aid of nephilim, those of satanael's angels who had manifested themselves carnally on earth to be as emissaries and guides to man, we took on bodily form and descended, two hundred of us, upon mount armon, swearing mutual loyalty and declaring unto demiurge "depart from

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d to be trustworthy would be given knowledge that the bulk of the population did not have. when the civilisations that followed atlantis began to emerge, they, too, continued to have initiations into different levels of the knowledge. among these organisations were the mystery schools of babylon, egypt, and greece, which guarded their knowledge with enormous secrecy; the smallest violation of the oath of secrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a pe

ncluding the freemason known as jack the ripper. the powerful ties of loyalty (and fear, too, when necessary) engendered in the membership makes sure that very few have dared to disclose the secrets, even after leaving the craft. in fact, while people may cease to pay their fees or turn up at the lodge, the oaths still apply. there is no mechanism by which a mason, once initiated, can unswear his oath. such oaths were invented to create fear and control. they were not part of the rituals of stonemasons, as some of their few surviving rule books, the 'gothic constitutions' as they are called, have proved. the penalty for revealing the secrets in those days was to be thrown out of the lodge. it beats having your bowels burnt to ashes, for sure. the freemasonry rituals and oaths are based on

DAVID ICKE CHILDREN OF THE MATRIX

ies to the american declaration of independence were freemasons and only one was known not to be. when the grand master freemason, george washington, became the first president, he nominated eleven supreme court justices, at least six of which were confirmed freemasons. the same story has continued ever since. the inauguration of washington in 1789 was a freemasonic ceremony in which he swore the oath on a freemasonic bible. in january 2001 president george w. bush took the oath using that same bible, as did his father more than a decade earlier. it is the property of the new york lodge, according to news reports. washington, who commanded the american colonial armies against the british crown, was a knight of the order of the garter, one of the most elite illuminati networks headed by the

e higher levels do not reveal their "secrets" to the lower levels. in truth, as jim shaw found out, even at the 33rd degree you are not told anything worthwhile. the real business exists only above the official levels, and only a handful of masons ever make it there. freemasonry is a cesspit of deceit and hypocrisy, and the oaths made to the secret societies and your fellow initiates override any oath you may have made to your country or people as a president, prime minister, congressman, member of parliament, policeman, or judge. jim shaw writes "the mason swears to keep the secrets of another mason, protecting him even if it requires withholding evidence of a crime. in some degrees treason and murder are excepted. in other, higher degrees, there are no exceptions to this promise to cover

nic teachings are to be believed, may require a mason to give false testimony, perjure himself, or (in the case of a judge) render a false verdict in order to protect a mason."16 this has always been the way of the illuminati serpent cult in all its forms. and the vast majority of the world's political leaders, high administrators of government, judges, policemen, and media owners, have made that oath. does anyone still wonder why the truth has never come out until now? the many faces of the serpent cult 177 the ritual death of diana the symbolism of the sacrificial murder of princess diana by the serpent cult/illuminati becomes clear from this background knowledge. el, the dragon queen, was also known as hel or ate (hate. still today, hel-ate or hecate is a satanic deity associated approp

ns "pagans" as evil. what hypocrisy. even the term "testament" is the entomological confirmation that it is literally all a load of balls. lauren savage, the webmaster at davidicke.com and a long-time researcher of ancient history, tells me that the root of testament is "testes. apparently, tradition says that the ancient hebrews used to hold the other guy's balls, sorry "testes, while hearing an oath. funnily enough, they do the same in some of the illuminati rituals today, i am told. lauren says that in the king james version of the bible, abraham has his servant swear upon his "thigh" according to the translation when, in hebrew tradition, it would have been his dangly bits. it certainly gives new meaning to the term "got you by the balls. staring at a penis was another way to "god" in

prison religions ultimately controlled by the same force. islam, like christianity and judaism, was also a vehicle for the systematic suppression of women and the feminine principle. again we see the connection to freemasonry. after earning the three blue lodge degrees of freemasonry and completing the scottish or york rite degrees, masons can petition to become a shriner. these who swear a blood oath and confess allah as god.43 allah is a moon god. this is why you will see a crescent moon at the top of mosques around the world, and why the shriners have the crescent moon on their fez hats. this symbol is on the flags of various islamic nations and muslims fast during the month that begins and ends with the appearance of the crescent moon in the sky "i liked your face" the city of jerusale

casus mountains. what is really under the windsors' balmoral castle or the queen mother's glamis castle in scotland, that key country for illuminati bloodlines? interestingly, there is a legendary "secret room" at glamis. according to a guest, the writer, sir walter scott, and others, it is the family's law or custom that the secret is known to only three people at one time. they take a "terrible oath" not to reveal the secret. another guest, lord halifax, said that in 1875 a workman at the castle came across a door leading to a long passageway. the man investigated, but then he saw something that made him run back in terror. when the 13th earl of strathmore was told what the workman had seen he persuaded him to accept money to emigrate and give his word never to reveal what he saw. lord h

DAVID ICKE THE BIGGEST SECRET

ve known that.the first president was george washington who sat in a chair with a rising suncarved into the back, an ancient symbol of the aryan sun religion. he was grandmaster of the freemasons lodge at alexandria (named after its egyptian namesake)near washington dc. when he was inaugurated as president on april 30th 1789, theday before the major brotherhood ritual day, may 1st or may day, the oath was takenby robert livingstone, the grand master of the new york grand lodge. the ceremonywas entirely freemasonic ritual carried out by freemasons. a grand procession187included washington and the officers and initiates of american lodges in their regalia.like most of the leading founding fathers, washington was from an englisharistocratic bloodline and one of his ancestors was an english kn

the rising sun. a similar symbol was on the sun chair of george washington.this strange building is the supreme headquarters of the 33rd degree of the scottishrite of freemasonry. the 33rd degree is known as the revolutionary degree and mostheads of government are 33rd degree freemasons even though they will be keen todeny this or keep it quiet. it is an honorary degree and they will have made an oath ofloyalty to freemasonry that overrides their oath to their nation. in the garden behindthis building i saw through the hedge a bust of george washington celebrating him asfigure 32: the &ramid and all seeing owl the roadways withinthe congress grounds and the two main thoroughfares leadingaway create an owl sitting on a pyramid around the congressbuilding. the owl is symbolic of moloch, to w

indsors and played a significant role in the queens coronation ceremonyunder the title of the golden stick.63 as a scottish aristocrat, stirling was particularlyclose to the queen mother, another black nobility scottish bloodline who is certainlynot the person she appears to be in her public charade as the nations grandma.stirling, along with all members of the sas, mis, m16 and so on, swears his oath ofloyalty to the monarch, not the state. you cant even take your seat as a british mpunless you make the same pledge even though you have been elected by the people.stirling admitted he had been in close contact with the british defence and foreignministries, two other links in the windsor-brotherhood chain. stirlings operationalofficer in kas and operation lock was lt colonel ian crooke, one

his depth he needs a frogmans suit, said that hehad been assured that no such event took place. oh, thats ok then. the attorney-generalbanned david shayler from appearing on the itv programme, diana- secrets of thecrash, and later shayler was arrested and jailed in paris awaiting extradition to london.why do that if what he is saying is such nonsense? because, of course, hes right. by theway, the oath of allegiance by british intelligence officers is not to the government, butto the monarch. it is the same with members of parliament and the military. ultimatelythe queen is their boss under the law, although, in truth, their boss is whoever controlsthe queen because even she is not at the top of the pile.the type of organisation most likely to have been involved in dianas death, at theopera

isinformants andintelligence gatherers. a number of the main whistle-blowers and ufo authors aremembers of an intelligence unit known as the aviary because their code names are allbirds. it makes you wonder how former intelligence operatives are allowed to talkfreely about secret projects when to do so should mean severe action against them andthe loss of all pension rights for violation of their oath of secrecy. then theres thetechnology known as edom (electronic dissolution of memory) which is used onformer intelligence operatives to extinguish knowledge the authorities do not wantrevealed. other aviary members or operatives include many of the hypnotists who helpthe abductees to recall their memories of alien abduction. some of the starcontactees have connections to secret projects. geo

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

n quotes testimony given in march, 1867, before the house judiciary committee, by general gordon granger. general granger related a meeting between himself, president andrew johnson, who was a mason, and albert pike, the most famous of all masons. general granger reported his surprise that president johnson considered himself to be subordinate to albert pike. this subordination is detailed in the oath the initiate takes during the third degree, called the master mason's degree, inside the blue lodge. this oath states "i do promise..that i will obey all..summonses..given..to me from the hand of a brother master mason" presidents who are masons are obligated to take orders from their master masons. but why should we be surprised? this is the meaning of the symbolization contained by the hous

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

atin "e" meaning "out" and "vocare" meaning "to call" thus literally meaning "to call out" 2) to bring an entity from the higher planes into your field of awareness. exarp: pronounced "ehx-ahr-pay" it is the enochian (q.v) name for the spirit of air. exorcise: from the old french from the latin from the greek "ex" meaning "out" and "horkizein" meaning "to make one swear" from "horkos" meaning "an oath" to drive out. exorcism rituals remove (drive out) unwanted entities and influences (such as supposed evil spirits) out of an individual animal or person by ritual charms (q.v) or enchantments (q.v. to free one from such a spirit. one classification of abjuration (q.v. exorcism: to exorcise (q.v. a verbal formula or ritual used in exorcising. experimental method: the measure of truth used in

DION FORTUNE CEREMONIAL MAGIC UNVEILED

hers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to deny these matters or to profess my ignorance of them? if so, it requires me to tell lies. the "golden dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their co

DION FORTUNE MYSTICAL QABALA

alah, it has for some years ceased to be unwritten, for after a quarrel with macgregor mathers, aleister crowley, the well-known author and scholar, published the lot. his books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they seldom come into the second-hand book market. 10. the breaking of an initiation oath is a serious matter, and a thing that i, for my part, do not care to do; but i admit of no authority that debars me from collecting and collating all available material that has been published upon any subject, and interpreting it according to the best of my understanding. in these pages it is the system given by crowley of which i shall avail myself to supplement the points upon which macgre

rabbis, it may justly be held that the copyright in them has lapsed owing to the passage of time. in any case such ownership as there may be in these ideas is vested in the original author and not in any subsequent commentator, and that author, according to the qabalah itself, is the archangel metatron. 23. much that was once common knowledge has been gathered up and confined under the initiate's oath of secrecy. it is crowley's jibe at his teachers that they bound him to secrecy with terrible oaths and then "confided the hebrew alphabet to his safe keeping" 24. the philosophy of the qabalah is the esotericism of the west. in it we find such a cosmogony as is found in the stanzas of dyzan, which were the basis of mme blavatsky's work. herein she found the framework of traditional doctrine

DION FORTUNE PSYCHIC SELF DEFENSE

rel, and the person who admits a mistake and asks for help to retrace wandering footsteps is much more likely to be worth helping than the one who claims to be even as the angels in heaven, where there is neither marrying nor giving in marriage. so great is the need for caution in assessing the facts in a charge of immorality that the law courts will not accept the evidence of the victim, even on oath and under cross-examination, unless it is supported by additional testimony. equally well does the doctor know the same type of mentality, and a common form of mental derangement is called 49 of 103 old maid's insanity, even in the textbooks. i could cite cases by the dozen in exemplification of the preceding statements, but they have not sufficient occult interest to justify their inclusion

organisation depends for its power to initiate upon what are called its "contacts" that is to say, upon one or more of its leaders being psychically in touch with certain forces. if, in addition to this, the organisation has a long line of tradition behind it, a very potent collection of thought-forms will be built up in its atmosphere. every initiation ceremony contains in some form or other the oath of the mysteries, which binds the candidate neither to reveal the secrets of the mysteries nor to abuse the knowledge they bestow. this oath always contains a penalty clause and an invocation wherein the candidate submits himself to a penalty in the event of a breach of faith, and calls upon some being to exact the penalty. some of these oaths are most formidable affairs, and they are adminis

, and calls upon some being to exact the penalty. some of these oaths are most formidable affairs, and they are administered with every circumstance of solemnity that stage management can devise. the way in which the occult fraternities have succeeded in preserving their secrets shows how seldom these oaths are broken. in the event of a dispute with an occult fraternity, the force invoked in this oath may come into action automatically. if the recalcitrant brother is in the spirit of the tradition and it is his chiefs who are at fault, the power invoked in the oath will be a potent protective influence with which the chiefs themselves will collide. if, on the other hand, he breaks faith with the mysteries, this avenging punitive current will come into action although his defection may pass

ent protective influence with which the chiefs themselves will collide. if, on the other hand, he breaks faith with the mysteries, this avenging punitive current will come into action although his defection may pass undiscovered. i was informed by an eye-witness of an incident which took place at an initiation, in which the candidate, a man to all appearances normal in every way, after taking the oath in the usual manner, suddenly screamed most terribly, startling everyone, and was ill for some weeks as if from a severe nervous shock, and never had anything more to do with occultism. no explanation of the incident was ever forthcoming. i was present myself upon one occasion when a batch of three candidates was being "done" and it was suddenly noticed in the course of the ceremony that the

ce, and i have seen a very large number of ceremonies. person ally, when i took my own initiation i felt as if i had come into harbour after a stormy voyage. another man who was intimately known to me as an advanced occultist was turned out of the order to which he belonged, why, i do not know, but from what i saw of him i should imagine there were plenty of reasons. in defiance of his initiation oath he began to work an independent lodge. he was warned to desist, and did so, dismantling his temple. but he immediately began to get together another temple in a carefully concealed place; and this time he was more ambitious, for he made ready to attempt the greater mysteries. he was an exceedingly clever craftsman and made all the equipment of the temple with his own hands so that no one shou

ces with the adept i have referred to. to my surprise he knew all about him. it seems that my new acquaintance was connected with a group of occultists who had taken for their work the hunting out of black lodges; they had already crossed the trail of my black adept and had compelled him to close down, and he had sworn not to reorganise his order. they had had reason to believe recently that this oath was not being kept and that he had again organised a lodge and was working his rituals, but they did not know where to lay their hands on him. then here came i, a bit of human flotsam tossed up on a sports field to give them the information they needed at the very moment when they needed it. these things happen too regularly in occultism for one to be able to look upon them as chance. it is m

nism with which certain sections of the movement are soaked is not an ornament "by their fruits ye shall know 100 of 103 them" such fruits of this as i have seen have appeared to me to be somewhat over-ripe. the finest minds in occultism are totally unknown outside their own orders. a very common clause in initiation oaths binds the candidate not to reveal the names of his fellow members. if this oath were broken, the general public would get some surprises. occultism not being in good repute with the general public, men in public positions cannot afford to have their names associated with it; their interest is therefore carefully concealed, and they only speak of it to those upon whose sympathy and discretion they can count. those who know what to look for, however, can pick them out read

scretion they can count. those who know what to look for, however, can pick them out readily. anyone who is accustomed to the analysis of literary style can detect the regular reader of the bible. anyone who knows the occult rituals will detect their flavour in the literary or oratorical style of a man who is habituated to their use. perhaps at this length of time i may be forgiven if i break the oath of the mysteries that binds to secrecy concerning the names of initiates and suggest that the key to the bacon-shakespeare controversy may lie in the fact that bacon and shakespeare were members of the same order? conclusion in the preceding pages i have endeavoured to discharge a difficult task, one that it is almost impossible to discharge satisfactorily. limitations of space prevent me fro

DONALDTYSON CORONZON

hters. and the angels, the children of the heaven, saw and lusted after them, and said to one another 'come, let us choose us wives from among the children of men and beget us children' and semjaza, who was their leader, said unto them 'i fear ye will not indeed agree to do this deed, and i alone shall have to pay the penalty of a great sin' and they all answered him and said 'let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing' they sware they all together and bound themselves by mutual imprecations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great giants, whose height was three thousand ells: who consumed all

trings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one (then said the scribe: thou hast no power) yea, verily i have power over thee, for thou hast taken the oath, and art bound unto the white brothers, and therefore have i the power to torture thee so long as thou shalt be (then said the scribe unto him: thou liest) ask of thy brother p, and he shall tell thee if i lie (this the scribe refused to do, saying that it was no concern of the demon's) i have prevailed against the kingdom of the father, and befouled his beard; and i have prevailed against th

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

it was fiercer than the flame and the furnace, and the majesty of the god said "i consent that isis shall search into me, and that my name shall pass from me into her" then the god hid himself from the gods, and his place in the boat of millions of years was empty. and when the time arrived for the heart of ra to come forth, isis spake unto her son horus, saying "the god hath bound himself by an oath to deliver up his two eyes (i.e, the sun and moon. thus was the name of the great god taken from him, and isis, the lady of enchantments, said "depart, poison, go forth from ra. o eye of horus, go forth from the god, and shine outside his mouth. it is i who work, it is i who make to fall down upon the earth the vanquished poison; for the name of the great god hath been taken away from him. ma

ELLIS LOW TWELVE 1907

t that they were denied by such distinguished free masons as emperor william i, bismarck and the prince of wales added to the excitement caused by the book, of which hundreds of thou *a venerable free mason once told me that many years ago, he met. a very old brother who said he was present on one of the memorable occasions when it is claimed that a woman was made an entered apprentice mason. the oath which she was compelled to take, far from being the legitimate one of that degree, was simply a solemn pledge, under the most fearful penalties, never to reveal any of the secrets which she had discovered. i cannot help suspecting that in all the instances of these alleged initiations, a similar course was followed, and that no woman was ever made so much as a real entered apprentice. doubtle

lled to take, far from being the legitimate one of that degree, was simply a solemn pledge, under the most fearful penalties, never to reveal any of the secrets which she had discovered. i cannot help suspecting that in all the instances of these alleged initiations, a similar course was followed, and that no woman was ever made so much as a real entered apprentice. doubtless the awfulness of the oath and penalty had much to do in keeping her lips sealed regarding the little she had learned. no free mason needs to be reminded that it is simply impossible for any woman to become a member of our order. introduction vii sands of copies were sold. in 1897 jogand-pages publicly confessed that everything written by him against the order was a deliberate falsehood. the greatest blow ever received

e. s. e. upper montclair, n. j, 1907. and british america. 210 contents i. low twelve 17( ii( 29( iii( 40( iv( 50( v( 62- f( vi( 73 vii. after ten years. 86 viii. camping on his trail, 104 ix. a typical lodge 119 x. tried by fire, 133 xi. a lively time 148 xii. the man who saved president diaz 167 xiii. on the summit of the rocky mountains- first masonic lodge held in montana 176 xiv. true to his oath-a legend of the new jersey coast 180 xv. a soldier of fortune 19o xvi. the abduction of william morgan. 196 xvii. masonic grand lodges in the united states list of illustrations "the first motion you make to do that, i'll shoot you dead" frontispiece "don't trust any of your indian scouts. 27 "it was geronimo himself" 5 1 "it was a night of tragedy" 79 "i should like to know what that means 1

by the display of anger and deadly resolution on the part of the mob. i listened for several minutes before i could get the run of the talk. the men were demanding more fiercely than before that the boat should be turned to land. he was arguing and protesting, for his soul revolted at the unspeakable brutality of the thing, but he could not withstand them"'oh, well' he exclaimed with an impatient oath `you are a set of infernal fools; but since you insist on it, i'll do it "i knew what he meant and my blood boiled `you'll do what' i shouted above the din and confusion `why, set this poor devil ashore and let him die alone in the woods' replied the captain, purposely giving this extra twist, as may be said, to his rage `by the eternal 1' i shouted `the first motion you make to do that i'll

man, whom i had known 98 after ten years for years as possessing a furious temper. he was very profane and one of the fiercest secessionists in the state. when i entered his office he was savagely smoking a huge cigar, the smoke of which partly obscured his flaming features. glaring at me as i halted near the door and looked at him seated in front of his desk, he fairly shouted with a sulphurous oath `i should like to know what that means 1 "he held in his hand, which shook with anger, a yellow piece of paper, that i saw was a telegram. the writing on it was so large that i read the words from where i was standing"'war department, richmond, va` provost-marshal, knoxville, tenn `release john wilkins from custody at once and do not allow him to be molested or disturbed in person or property

ld never do for him to take the voyage without considerably more than the poor fellow possessed. so they provided him with new shoes, a warm overcoat, two blankets and some money-all of which proved valuable indeed to him "i tell you" said the captain to his brother with a laugh, when he came home after the close of hostilities "they treated me so well up north that i was half tempted to take the oath of allegiance and stay there; but when i thought of my wife and two little boys, who were likely to suffer because of such action, i determined to brave it out and remain true to my country" referring to captain nichols, his brother adds "he returned home a better mason and a more patriotic american citizen. he spoke enthusiastically of his treatment at newbern and was loud in his praises of

ently seems to enter into every affair of moment. as diaz was seized and drawn aboard the patriot soldiers were already coming up the gangway. the situation was critical, and a false move would have meant death to the young man. yankee wit, however, saved the day. seizing the wet :swimmer by his frowsy hair and giving him a heavy blow 'behind the ear, the purser threw him to the deck, and with an oath, pounced upon him and grabbed him by the throat "you drunken dog 1 you hound, i'll teach you to jump ship. i'll teach you to try to drown yourself" he cried. then, leaping to his feet, the purser gave orders to put the man into irons, and turning to the astonished soldiers, asked them what he could do for them. in broken english the leader explained that the country was in the throes of a civ

er in the territory, and we employed the time we were together in relating each to the other his masonic experience, and bearing mutual testimony to the satisfaction we had derived from the order, and to its peculiar adaptability to our condition in this new country. a friendship was thus formed through the instrumentality of masonry which could not otherwise have found existence. xiv true to his oath-a legend of the new jersey coast rev. william hollinshed is a retired clergyman of the presbyterian church, and at this writing is proprietor of the burnbrae house, a summer resort about two miles from the little town of sparta, sussex county, n. j. i spent the month of june, 19o6, at the burnbrae, and formed a high regard for mr. hollinshed's ability and christian character. he is one of the

ns were sunk in slumber, that mr. hollinshead gave me, among many interesting experiences, the following "i was resident pastor for four years in the lackawanna valley, where the erie, delaware and hudson, and the ontario and western coal fields are located. my charge was the forest city presbyterian church, six miles north of carbondale and twenty-three miles from scranton. the populatrue to his oath 181 tion of the section was about seven thousand. twenty-five hundred men and boys were employed in the mines, of whom six hundred were english speaking, the others being poles, huns, slavs, etc "my troubles came with the great coal strike, when a boycott was placed against the families of the pump runners, engineers and foremen, who were members of my church, and were trying to protect the p

her ministers and a circular was distributed, asking for peace and an observance of the laws. it proved useless, however, for the men were in a desperate mood and a riot followed, which was prevented from becoming a bloody massacre through the arrival of the militia "the sight of my members, tried and true, insulted and pelted with chunks of rocks, filled me with righteous indigna182' true to his oath tion. in october i wrote an article `a voice from the coal fields' which was published in the n. y. sun. although i did not localize it, what i said was the simple truth. i was known at once as the author, and the mob became more inflamed than ever. the leaders of the strike replied with i5oo handbills of an inflammatory character, directed against me personally and meant to rouse the passion

ual `if you do, you will be killed; i am telling you the truth `i don't doubt that, my good woman, but explain; who is your authority' 4t 'my husband; he overheard the plot; he was in the next room; he telephoned me ten minutes ago not to lose a second in warning you; i had just time to fling my shawl over my you must not try to go home to-night" why not" if you do you will be killed" true to his oath 185 head, and i ran all the way to this place; had i been a few minutes later nothing could have saved you "when she told me this i understood it all. her husband and i were members of the same masonic lodge. he remembered his oath, and took his life in his hands when he sent notice by his wife of my intended assassination -his use of the telephone in the circumstances was dangerous, and his

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

divination used to prove the guilt or innocence of a suspected person with a loaf of barley. when many persons were accused of a crime and it was desired to find the true culprit, a loaf of barley was made and a portion given to each of the suspects. the innocent people suffered no illeffects, but criminals were said to betray themselves by an attack of indigestion. this practice gave rise to the oath: if i am deceiving you, may this piece of bread choke me. by means of this method, a lover might know if his mistress were faithful to him, or a wife, her husband. the procedure was a follows: a quantity of pure barley flour was kneaded with milk and a little salt, without any leaven. it was then rolled up in a greased paper, and cooked among the cinders. it was afterward taken out and rubbed

ay of the exorcist to fill in the gaps and make an entertaining story. many of the strange events mentioned in the book simply never occurred: there was no levitation, no marching band, no door torn off its hinges, no tracks in the snow (as it had not snowed during the lutzes time in the house, no pig s face, etc. in the court hearing in september 1979 on the defeo case, the lutzes admitted under oath that almost everything in the book was fiction. because of the powerful impact of the movies, few are aware of the fictional nature of the story, which was presented to the public as fact. the amityville house was subsequently occupied by new owners, who stated that there were no unusual phenomena whatsoever except extensive harassment from tourists. they sued the lutzes, the publisher prenti

6. von daniken, erich. chariots of the gods? new york: g. p. putnam s sons, 1969. in search of ancient gods: my pictorial evidence for the impossible. london: souvenir, 1974. ancient mysteries secret rituals of pagan religions, known only to select initiates who had qualified for higher spiritual development. such mysteries were kept apart from popular worship, and initiates had to take a binding oath of secrecy, so that even today our knowledge of the mysteries is partly conjectural. typical mystery cults were those of eleusis in greece from about 1500 b.c.e, in turn deriving from the mystery religions of ancient egypt and the mysteries of mithras, a persian deity. traces of mithraism existed in britain. many secret societies in modern times have claimed that their rituals are a descent o

thought and were both convicted and sentenced, although the indictment was ultimately quashed on a technicality. from 1885 onward besant moved away from bradlaugh and his ideas into socialism and labor agitation and, as a pupil of helena petrovna blavatsky, into theosophy. bradlaugh was elected to parliament as an advanced radical in 1880 but was unseated after refusing to take the parliamentary oath, because it invoked god. he was successively unseated and reelected, until he eventually took his seat in 1886 because of the passage of bradlaugh s affirmation bill of 1888. arrogant, dogmatic, but courageous in the cause of freedom of thought and speech, he was a great natural leader in the radical causes of his time. he died january 30, 1891. sources: autobiography of mr. bradlaugh: a page

symbolized by the silken ropes from which the fair initiates were released at the end of the harangue, when they were conducted into separate apartments, each opening onto the garden. there some were pursued by men who persecuted them with solicitations; others encountered admirers who sighed in languishing postures at their feet. more than one discovered the counterpart of her own love, but the oath they had all taken necessitated the most inexorable inhumanity, and all faithfully fulfilled what was required of them. the new spirit infused into the regenerated women triumphed along the whole line of the thirty-six initiates, who with intact and immaculate symbols reentered the temple to receive the congratulations of the sovereign priestess. when they had breathed a little after their tr

n, who died in 1477, it is likely that he studied alchemy with, or at least was friends with, norton. dalton was a churchman, resident at an abbey in gloucester, and it is believed that he was once brought before king edward iv, and charged with the secret practice of magic, in those days a capital crime. his accuser was one debois, to whom dalton had at one time been chaplain; debois affirmed on oath that he had seen the alchemist create a thousand pounds of pure gold in a day. dalton reminded his accuser that he had sworn never to reveal this or any such facts. debois acknowledged his breach of trust, but added that he was acting for the good of the commonwealth. the alchemist then addressed the king, telling him that he had been given the power of projection by a certain canon of litchf

as slain, from the carcass of which a cord was made for his neck and a girdle for his loins. two armed attendants then led him into a square chamber, where he was presented to the sheik as a slave who desires to know truth. he was then placed before a stone altar, on which were 12 scallops. the sheik, attended by 11 others, gripped the hand of the aspirant in a particular way and administered the oath of the order, in which the neophyte promised to be poor, chaste, and obedient. the aspirant was then informed that the penalty for betraying the order was death. he then stated, mohammed is my guide, ali [mohammed s son-in-law] is my director, and was asked by the sheik, do you accept me as your guide? the reply being made in the affirmative, the sheik added, then i accept you as my son. amon

med a world within a world, fenced round by a singular awe and wonder, apparently abstracted from the things of earth, and devoted to the constant contemplation of divine mysteries. they admitted few strangers into their order, and wrapt up their doctrines in a hieroglyphical language, which was only intelligible to the initiated. to these various precautions was added the solemnity of a terrible oath, whose breach was invariably punished with death. the egyptian priests preserved the remaining relics of the former wisdom of nature. these were not imparted as the sciences are, in our age, but to all appearances they were neither learned nor taught; but as a reflection of the old revelations of nature, the perception must arise like an inspiration in the scholar s mind. from this cause appe

eupon and said: perchance you will be wanting in the courage needed to fulfil this resolution, and then i alone shall be answerable for your fall. but they swore that they would in no wise repent and that they would achieve their whole design. now there were two hundred who descended on mount armon, and it was from this time that the mountain received its designation, which signifies mount of the oath. hereinafter follow the names of those angelic leaders who descended with this object: samyasa, chief among all, urakabarameel, azibeel, tamiel, ramuel, danel, azkeel, sarakuyal, asael, armers, batraal, anane, zavebe, sameveel, ertrael, turel, jomiael, arizial. they took wives with whom they had intercourse, to whom also they taught magic, the art of enchantment and the diverse properties of

on parapsychology in monographs, nonparapsychological journals and magazines; proceedings, dissertations and chapters. psiline also covers parapsychological newsletters, with selective abstracts. address: 414 rockledge rd, new bern, nc 28562. website: http//www.ehe.org. exorcism to exorcize, according to the received definitions, states edward smedley in the occult sciences (1855, is to bind upon oath, to charge upon oath, and thus, by the use of certain words, and performance of certain ceremonies, to subject the devil and other evil spirits to command and exact obedience. minshew calls an exorcist a conjuror; and it is so used by shakespeare; and exorcism conjuration. it is in the general sense of casting out evil spirits, however, that the word is now understood. the history of exorcism

n, or by cutting off the head, or driving a large nail through the temples. sir paul rycaut in his the present state of the greek& armenian churches (1679) observed that the opinion that excommunicated bodies are preserved from putrefaction prevails not only among the greeks, but also among the turks, and he gives us a fact that he had from a caloyer (monk) of candia, who confirmed it to him upon oath. the caloyer s name was sophronius, a man well known and respected in smyrna. a man, who was excommunicated for a fault that he had committed in the morea, died on the island of milo and was buried in a private place, without any ceremonies, and in unconsecrated ground. his relatives and friends expressed great dissatisfaction that he was treated in this manner; soon after that the inhabitant

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

they saw her tail, which was like the tail of a porpoise, speckled like a mackerel. their names that saw her were thomas hilles and robert rayner. in 1755 erik pontoppidan, bishop of bergen, published his new natural history of norway (2 vols, in which there is an account of a merman observed by three sailors on a ship off the coast of denmark, near landscrona; the witnesses made a deposition on oath. in another book, poissons, ecrevisses et crabes de diverses couleurs et figures extraordinaires, que l on trouve autour des isles moluques (published in 1717 by louis renard, amsterdam, there is an illustration of a mermaid with the following description: see-wyf. a monster resembling a siren, caught near the island of borne, or boeren, in the department of amboine. it was 59 inches long, an

howlings. the candidate was then questioned as to his intentions, and having replied that he desired to become a mops, was asked by the master whether he was prepared to kiss the most ignoble part of that animal. of course this raised the candidate s anger, but in spite of his resistance, the model of a dog, made of wax, wood, or some other material, was pushed against his face. having taken the oath, he had his eyes unbandaged, and was then taught the secret signs. morag see mhorag morgan le fay sister of king arthur and wife of king urien of gore. arthur gave into her keeping the scabbard of his sword excalibur, but she gave it to sir accolon whom she loved and had a forged scabbard made. arthur, however, recovered the real sheath, but was again deceived by her. morgan le fay seems to h

ould slay a divine bull and give to all abundant life and happiness. among mithra s worshipers were slaves and soldiers, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of the sun, and father. each of these grades carried with it symbolic garments and masks, donned by the celebrants. the masks represented bir

until christmas 1926 she abstained from solid food. she took a little liquid.three or four spoonfuls of coffee, tea, or fruit juice. after christmas 1926, she only took a drop of water every morning to swallow the sacred host. from september 1927 until november 1928 she abstained even from this drop of water. nevertheless she retained her normal weight. but four roman catholic sisters declared on oath that during the friday ecstasies neumann lost four pounds of weight, which she regained by the following thursday without taking nourishment in any form. on august 15, 1927, neumann had a vision of the death, burial, and ascension of mary. she visualized mary s tomb at jerusalem and not at ephesus, as usually assumed. in the socialist and communist presses of germany, russia, and austria, man

, and it is in the possession of such marks that one recognizes them as true sorcerers for they feel the puncture no more than if they were leprous, nor does any blood appear, and never indeed, does any pain that may be inflicted cause them to move the part. they receive, with this badge, the power of injuring and of pleasing, and, secretly or openly, their children are made to participate in the oath and connection which the fathers have taken with the devil. even the mothers with this in view, dedicate and consecrate their children to the demons, not only as soon as born but even when conceived, and so it happens that, through the ministrations of these demons, sorcerers have been seen with two pupils in each eye, while others had the picture of a horse in one eye and two pupils in the o

agical genius. regardie began to write in the early 1930s, his first books being the tree of life (1932) and the garden of pomegranates (1932. in 1934, after parting with crowley, he joined the stella matutina, an offshoot of the former hermetic order of the golden dawn. he despaired of the corrupt nature of the order s leadership and saw no hope of reform. enthused with the rituals, he broke his oath of secrecy and revealed all he had learned in a book, my rosicrucian adventure (1935. several years later he published the complete rituals in a four-volume set, the golden dawn: an encyclopedia of practical occultism (1937.40 (while angering his fellow magicians, these published rituals interested only a few until the renewal of the occult revival in the 1960s, when regardie s compendium was

ermany in 1902, as a result of which rothe was kept in prison for over a year before the trial and was afterward sentenced to eighteen months imprisonment and a fine of 500 marks. detectives posing as inquirers found 150 flowers and several oranges and apples in a series of bag-like folds in her petticoat. at the trial, judge georges sulzer, president of the zurich high court of appeal, stated on oath that rothe put him in communication with the spirits of his wife and father, who gave information unknown to any mortal. he also declared that the medium produced flowers in quantity in a room flooded with light. they came down slowly from above, and he saw four nebulous points on the hand of the medium condense into bonbons. altogether forty witnesses, mostly doctors and professors, gave evi

come. to this he received no answer, nor did slade come to london again until 1878, and later in 1887 under the assumed name of dr. wilson. armed with many testimonies of spiritualists and other people of distinction against the blot of the conviction, slade spent interesting months on the continent in the hague, in berlin, and in denmark. in berlin, bellachini, the famous conjurer, testified on oath to his powers. in st. petersburg the seances were satisfactory, but owing to the disturbed state of russia the investigation did not assume the character originally intended. a successful sitting was given to the grand duke constantine in the presence of alexander aksakof and one professor boutlerof. according to an account there had been accidentally two bits of pencil on the slate. when he

ns she experienced from her interactions with the older, male-dominated magic community. the guest house became a meeting place and social center for those interested in mysticism. after the death of dion fortune, the fraternity continued her teachings virtually unchanged for a time, but eventually its scope broadened, embracing a wider range of occult practices and dispensing with the initiation oath. the society recommenced the publishing of the inner light as a quarterly in 1993. website: http//www.innerlight.org.uk. sources: chapman, janine. quest for dion fortune. york beach, maine: samuel weiser, 1993. encyclopedia of occultism& parapsychology. 5th ed. society of the inner light 1431 fielding, charles, and clark collins. the story of dion fortune. york beach, maine: samuel weiser, 19

ommunion (1987. after the formation of the organization, rather than joining his cause, many believers in unidentified flying objects claimed streiber was an amatuer. after several years, he dissolved the group. triad society an ancient esoteric society of china. the candidate was taken to a dark room by two members to kneel before the president. he was given a living cock and a knife and took an oath to assist his brethren in any emergency, even at the risk of his life. he then cut off the head of the cock, mingled its blood with his own, and the three assisting individuals added some of their own blood. after being warned that death is the punishment should he divulge the secrets of the society, he was initiated and given the triad signs of recognition. for example, a member had to lift

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

--solar devotees who then covered every land and sea, from the sources of the nile and euphrates to all over the mediterranean coasts and isles. these impure faiths seem to have been very strictly maintained by jews up to hezekiah's days, and by none more so than by dissolute solomon and his cruel, lascivious bandit-father, the brazen-faced adulterer and murderer, who broke his freely volunteered oath, and sacrificed six innocent sons of his king to his javah" of solomon he says that he devoted his energies and some little wealth "to rearing phallic and solophallic shrines over all the high places around him, and especially in front of jerusalem, and on and around the mount of olives" on each side of the entrance to his celebrated temple, under the great phallic spire which formed the port

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ir, andwhatyears of remorse, nor groans of sorrow cannot wash out. in making an enemy of me you havedonewhatyou will repent of tothelasthourof your life, for my revenge will fall so heavily upon you, that itmustcrush you' tom shuddered at the bitter hate which his tones expressedasmuch and more than his words. his uncle then left himandwent in the direction of the house, calling on thetutorwithan oath to followhim.thereverend jonas creeper obeyed, casting as he passed a look of fiendish malignity on our hero,whomet it fearlessly. nelson gave a low growl which quickened his steps considerably, and he hastened up the steps of the verandah four at a time.alas, this first episode was alsothelast, fortheidlerfailed andthefateof ibm trueheartmustremain for everunknown.thestory was followed byham

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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

most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor will i discuss them with any member who has resigned, demitted, or been expelled. i promise solemnly to keep secret any information concerning it which i may have gathered before taking this oath. i promise solemnly, in like manner, to persevere with courage and determination in the laboursofthe divine science even as i shall persevere undaunted through this ceremony which is their image. i will not debase my mystical knowledge in the works of evil magic at any time or under any temptation. i undertake that all rituals or lectures placed in my care, with any cover containing them, sha

obligation of secrecy in this order.thereis strength in silence; the seed of wisdom is sown therein and it grows in darkness and mystery. remember the secret law of equilibrium, without which the virtues themselves become evils. remember thatallreligions are to be held in reverence for all are rays of that ineffable light which you are seeking. remember the penalty which awaits the breaker of his oath. remember the mystery which you have received. remember that things divine are not for those who understand the body alone for only those who are lightly armed will attain to the summit. remember thatgodalone is our light, the bestower of perfect illumination. no mortal power can do more than bring you to the pathwayofappendixc121wisdom.honourhimwho could, if it so pleased him, make it knowri

GILBERT THE MAGICAL MASON

nds an analogy with four parts of the arterial system of the human body: springing from the heart is first the innominate artery feeding the right side, then the left carotid artery, then the left sub-clavian, and lastly the descending aorta, feeding the bodily organs and lower limbs.thetetragrammaton again is connected with the tetractys upon which sacred symbol the pupils of pythagoras took the oath of fidelity.thenumber four163oneorderofthejewish kabalists, in their studiesofthe hebrewoldtestamentpentateuch,declaredthatthe sacred words were capable of being regarded fromfourpoints of view. soharii,99.pashutorremoz,indication-theliteral meaning.derush,allegorical explanation.hagadah,enigmatic suggestions. sod, the secretandmystic aspect.hewho can grasp all four meanings achieves the stat

that all adults who entered the sect must give up their belongings to the common funds; they always wore white clothing, and considered any oily substance to defile them; before sunrise they never spoke of common matters,butoffered ancestral prayers(invocatio)'as if they besought the sun to rise; their general habits of silence were full of awe and mystery, and their word was more sacred than any oath.ourbrother r. f. gould has noted that in one point josephus gives two different accounts regarding the essene faith. in hisantiquitiesxiii.,5, 9, he says they believe that fate governs all things; while at xviii, 1, 5, he says 'all things are best ascribed to god. josephus tells us that if anyone sought admission to the sect, his life and conduct were severely scrutinised; if he were approved

ctise their mode of life, and forfeited all his belongings to the general fund of the group: after a year had elapsed he became an approacher,presioneggion,was admitted more closely to their way of living, and shared their baths of purification: after two years more had expired and he was still approved of, he was admitted as anhomiletesto the meals of the fellowship,butonly after taking a solemn oath to be most pious, most just, never to injure anyone, to hate the wicked, to denounce liars, to obey the elders, to have no secrets from his fellows, and to disclose no private religious teachingtooutsiders, even at the hazard of life, to preserve their sacred writings, and to keepfreemasonry and the essenes 237secret the names of god's holy angels. for the gravest offences an essene was subje

t belong to the sect. there were then novices, approachers, and full members; these last were divided into four classes according to length of membership, and it was forbidden for a member of onedassto touch one of a higher dass. there is one notable point which is that while all authorities agree that they wholly condemned the use of oaths, yet each one had once been forced to take a most solemn oath in order to attain full membership and to receive the symbolical religious instruction afforded by the tenets of the society, these rules are said to have made these men brave and fearless, and in the times of the wars of the maccabees they cheerfully died for their fellows and for the jewish race. they deemed the soul to be immortal, flying away fromthecorrupted body at death into a state of

, in hiscyclopediaoffreemasonry1878, tells us that the essenes had wardens, priests, overseers, and stewards, as well as rulers: as to grades in the society, he says 'the division into grades, with names given to each, is not quite so clear, though it probably did exist' he calls the candidates for admissionzetountes,and the final reception waseiston omilon-intothe assembly. he says 'they took an oath of obedience, of fidelity, of moral behaviour, and of ascetic living; beyond this evidence does not go, manipulate as you may, some writers have made the similarity too great' this seems to me to be wholly true, and a most judicial presentment of the case. robert freke gould, in his monumental workthehistoryoffreemasonry,1883-7, has given a very interesting and learned chapter upon the essene

te backtoa.d.926, and called'theyork constitutions; it is now generally confessed that this is of modern production. anyhow, krause, without any proof, calls this an ancient document, declares it tobea culdee compilation, alleges that the culdees and essenes were known to each other, and hence decides that the freemasons are related to the essenes. krause summarises the many clauses of the essene oath of fidelity into three phrases of his own composition- love of god, love of virtue, and love of mankind- and so he finds a demonstrationofthesymbolic useofthebible, square and compasses, and of the three lights in a masonic lodge. c. w. heckethorn, in hissecret societies,1875 and 1897, declares that the doctrines of the essenes were necessarily opposed to the hebrew faith, that they adopted t

GNOSTIC HANDBOOK

sthood would work creating new symbols, mythologies and astral vessels so that the incoming energy could be utilized for the benefit of egypt. as time progressed the egyptian star-gnosis, the divine rite of rebirth and the secret of planetary and zodiacal mediation was passed from the pharaoh to a separate priesthood. with time and changes in both state and religion, the teachings were held under oath by secret orders and brotherhoods. even within the hermetic order of the golden dawn we can find elements of the mediation rite within its equinox rituals, however, the emphasis has changed to emanating the forces only for those linked to the order and hence joined to its group mind. as we head further into the kali yuga it is the individuals task to use and transform the heavenly energies wi

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

tament and opposed the ecclesiastical hierarchy of the gnostic theurgy page 206 church as well as its liturgy and sacraments. the central rite of the cathar faith was the consolamentum, a special baptism which initiated those who have moved from being credentes (believers) to parfait (perfect ones. this rite was preceded by fasting and was considered such an important initiation that to break the oath of the parfait meant expulsion from the cathar community. it is generally believed that most cathars were vegetarian and avoided reproduction. historically there is much evidence for contact and communication between the cathars and bogomils. it is said that a bogomil bishop arranged discussions and meetings with cathar bishops in many regions. brethren of the free spirit the first gnostic to

GOETIA LUCIFERIAN

nd remains hidden within the earth, and partially in the heart of man. this rite is designed to provide a short yet inspired working of invoking the holy guardian angel, from which one shall seek the communion of their higher spirit, genii, daemon and true will. as one comes into contact with the angel-daemon, an illuminated sense of self comes forth; a new type of being may begin to develop. the oath of the magician of the luciferian path is that of illumination and the great work of becoming. in the workings of goetic sorcery, no matter if the invocations/evocations are done in the aims of low sorcery or high sorcery, one should already have sought an operation of will and the discovery of the angel-serpent samael, the illuminator of the path itself. the common logic behind this theory i

luminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light 21 eclipse now the face of god that i b

GOLDEN DAWN RITUALS A

light 4. second order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus m

GOLDEN DAWN RITUALS J

-tay-gah o phonetic pronunciation aaetpio ah-ah-ay-tay-pay-ee-oh aapdoce ah-ah-pay-doh-kay adoeoet ah-doh-ay-oh-ay-tay anodoin ah-noh-doh-ee-noo alndvod ah-leh-noo-dah-voh-dah arinnap ah-ree-noo-nah-peh n phonetic pronunciation lsrahpm el-ess-rah-hay-pay-mee slgaiol ess-el-gah-ee-ol saiinou sah-ee-ee-noh-oo soniznt soh-nee-zoad-nay-tay laoaxrp lah-oh-ah-ex-ray-pay ligdisa el-ee-gah-dee-y-j sacred oath as it relates to the tree of life r. r. e t a. c. z e l a t o r a d e p t u s m i n o r obligation 2 "rtk: i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: t

ius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating, nor tale-bearing, whereby strife and ill-feeling may be engender

t a stranger who professes to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, an

e of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite the oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning t

GOLDEN DAWN RITUALS K

ly a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as t

pt, to clothe yourself with the black robe of mourning, and to put the chain of humility about your neck (chief adept disrobes, puts on the chain and is fastened to the cross by the fourth and fifth adepts) chief adept "upon this cross of obligation, i freely and unasked, on behalf of the second order, do hereby pledge myself to the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor" chief adept (while still bound "i invoke thee, the great avenging angel hua to confirm and strengthen all the members of this order during the ensuing revolution of the sun to keep them steadfast in the path of rectitude and self-sacrifice, and to confer upon them the power of discernment, that they

and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendere

GOLDEN DAWN RITUALS ZAM13

and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be engendere

GOLDEN DAWN RITUALS ZAM17

ed to set forth publicly in print our names and surnames, our meetings, or anything else that may be required at our hands. now, the true and fundamental relation of the finding out of the high-illuminated man of god, fra. c.r.c, is this: after that a. in gallia narbonensi was deceased, there succeeded in his place our loving brother n.n. this man, after he had repaired unto us to take the solemn oath of fidelity and secrecy, informed us bona fide, that a. had comforted him in telling him that this fraternity should ere long not remain so hidden, but should be to the whole german nation helpful, needful, and commendable, of the which he was not anywise in his estate ashamed. the year following, after he had performed his school right, and was minded now to travel, being for that purpose su

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

im into the city of the pyramids. aleister crowley, liber os abysmi proper preparation is the basic rule for every phase of the magical arts. without this, only disaster can zoom ahead. israel regardie, the complete golden dawn system of magic, vol 5 in addition to reading and comprehending enochian magic as well as other works on magick, you would do well to assume a magical name, take a magical oath, and begin a magical diary. initiation into a magical organization is not necessary. self-initiation is just as reliable. the important thing is to malee your body of light, or your "magical personality" as real as possible. under normal circumstances a magical name and the oath will aid in this objective (an oath taken by yourself to yourself and for yourself is as binding as any other kind

h, and begin a magical diary. initiation into a magical organization is not necessary. self-initiation is just as reliable. the important thing is to malee your body of light, or your "magical personality" as real as possible. under normal circumstances a magical name and the oath will aid in this objective (an oath taken by yourself to yourself and for yourself is as binding as any other kind of oath as far as karma is concerned. 1. the magical name. determine what or who you would most like to be. then determine a narre for this magical goal. it can be in english, french, latin, hebrew, egyptian, or even enochian. any language will do. the only rule is that it must intuitively feel right to you. tkte members of the golden dawn aquired a new magical name at each grade. crowley, for exampl

ven enochian. any language will do. the only rule is that it must intuitively feel right to you. tkte members of the golden dawn aquired a new magical name at each grade. crowley, for example, was called perdurabo" 1 shall endure" because he wished his message to survive. when you honestly feel that you have lived up to your magical name, then it will be time to adopt a new one. 76 2. the magical oath. taking an oath is a solemn business. if sincere, it will act vate a karmic force within you which can have dangerous consequences if broken. only you will know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your m

if sincere, it will act vate a karmic force within you which can have dangerous consequences if broken. only you will know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (yo

. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely. you are well advised to delay this oath until sufficiently prepared mentally and physically to accept its far-ranging implications. 3. the magical diary. there are several reasons for beginning and updating a magical diary. it allows you to check your progress in a systematic and scientific manner. for example

tice will often allow you to advance to jnanamudra easier than directly attempting jnanamudra. however, your goal is mahamudra. the first two degrees are but steps to this goal. 159 a preparational meditation thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? aleister crowley, liberlibrae it is recommended that you swear a magical oath to practice the following meditation for 15 to 60 minutes a day for at least six months. at any convenient time during the day or night when you are alone, sit quietly and conduct the meditation described below or as given by crowley in liber hiih chapter sss from which this was taken. it is most important not to miss a single day no matter what your daily schedule or health is like. it is al

t body that is behind/above the causal body. 162 a jnanamudra meditation blessed art thou, who hast seen, and yet hast not believed. for therefore is it given unto thee to taste, and smell, and feel, and hear, and know by the inner sense, and by the inmost sense, so that sevenfold is thy rapture. aleister crowley, the vision and the voice, the 9th aethyr it is recommended that you swear a magical oath to practice the following meditation (or one of your own like it) daily for a selected period of time. be sure to record your daily results in your magical diary. this meditation is specifical ly for a male magician. a woman will need to make appropriate changes to convert the feminine current to a masculine one. this exercise should be practiced as a preparation for entering zip. crossing th

waking, the truth is -the unknown. aleister crowley, the book of lies after success with one-pointed concentration, you will be ready to practice the exercise described below. this exercise will help you to remain conscious during sleep. your dreams are a magical barometer of your spiritual progress and this exercise is designed to allow you to get the most out of them. you should take a magical oath to practice this exercise every night for a specific period of time. the ult imate goal is to be able to maintain an unbroken continuity of consciousness throughout the waking and dream states. normally when you "fall" asleep, consciousness snaps and you lapse into an unconscious state wherein you are a victim of circumstances rather than in control of events. in the same way, when you "wake

the process. notice your limbs as they become numb and heavy. try to know the exact point at which you fall asleep. step 3. regard whatever dreams you have as a magical experience. as a magician, will yourself to control each dream as it unfolds. step 4. as soon as you wake, record your dreams and the results of this exercise in your magical diary. notes to step 1. this resolve can be an informal oath or a magical ritual. the important thing is to sincerely make the resolve. in order to remember your dreams when you wake, you must firmly resolve to do so just before you fall asleep. the resolve, if directed by will, acts subconsciously and is amazingly effective. notes to step 2. the mechanics of falling asleep are identical to leaving your physical body in your subtle body during your spi

ter, of the fourth and fifth races" h.p. blavatsky, the secret doctrine as you advance in enochian magick you will reach a level where you can lawfully work for the title of a magical dragon whose formula is vovin. it will be helpful at this point to make a magical dagger inscribed with the formula and its sigil. this dagger should be consecrated with an appropriate ceremony (to include a magical oath) and given the name "truth that consumes (ia-ial. you should construct a talisman similar to that shown in figure 8 and charge it appropriately. the ordeals required by vovin are: 1. m a s t e r y o f t h e modes of traveling through time and space, and therefore mastery of the 24th aethyr, nia. 2. mastery of the city o f the p yr amids, a n d t h e r e f o r e mastery of the 14th aethyr, vta

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

magician, followed by several days of the invocation of the angels, and finally by several days of the evocation of the averse forces. this is a far different system than those outlined in other grimoires, most of which seek demonic aid for a laundry list of trivial purposes like finding buried treasure. in the abra-melin ritual, the primary aim of evocation of the averse forces is to solicit an oath of obedience from them to the magician's holy guardian angel. this is an extremely interesting procedure with far reaching psychological implications. indeed, this is a magical cure for the malady of which the eastern lamas, yogis, and mystics accuse us "that in the west, consciousness is cut off from its roots" there can be no lotus flower without the root in the dark slime. our fear and con

otus flower without the root in the dark slime. our fear and condemnation of the dark and demonic in the west have led to a condition wherein the 9 unconscious, instinctual aspects of the divine have been diabolized, shunned, and feared. thus repressed, these forces take on a twisted sort of autonomy and indeed manifest in a fashion disruptive to consciousness. therefore, the magician extracts an oath of obedience from the demon as the climax of the evocation. in rosicrucian magic, the demon does not swear this oath to the ego of the magician. such an oath would be like the demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the

evocation. in rosicrucian magic, the demon does not swear this oath to the ego of the magician. such an oath would be like the demonic pacts described in certain grimoires and would place the magician's ego in great peril, likely leading to inflation, obsession, or to a state of mind once described as demonic possession. furthermore, unlike the abra-melin system, the demon does not even swear its oath to the magician's holy guardian angel. in rosicrucian magic, the will of the magician magnified by the power of the magic sword obliges the demon to swear an oath of allegiance and obedience to the divine force corresponding to its own nature and to place its entire energy at the disposition of the corresponding archangel. for example, in the ritual that follows, the magician obliges the demo

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

lay special stress upon is the bear-worship of these nations, which has left its traces in sweden and norway, and betrays the earliest stage of our teutonic beast-legend (p. 667. poetic euphemisms designate the sacred beast, and as soon as he is slain, solemn hymns are struck up as by way of atonement. kunes 28 and 29 in kalewala describe such a hunt with all its ceremonial. ostiaks in taking an oath kneel on a bearskin, in heathen sacrifices they covered the victim with a bearskin (p. 1010, and long afterwards they hung bearskins about them in the service of the devil (p. 1018. as the bear was king of all beasts, the terms applied to him of' old one' and' grandfather' suggest those of the thunder-god. the constellation of the great bear (p. 725) would of itself seem an evident trace of h

bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newborn babe with water (vatni ansa p. 592, dicare p. 108, line 5) closely resembled christian baptism, the sign of the hammer that of th

eizes, takes hold of, overpowers man: salfkov etri^pae, arvyepo^ be ol xp^ haificov, od. 5, 396 [the daemon afilicts; in the next lino the gods heal. in the hel. 92, 1 'mid suhtium bifangan, bedrogfan hebbiad sie dernea wiliti. thea wredon habbiad sie giwittiu benumune' and in versus hartmanni (canisius ii. 3, 203' fugit pestis ab homine, quam daemon saeviis miserat' no wonder that in the edda an oath is exacted from diseases, as from living creatures, to do no harm to balder, su. g4. like death or destiny (p. 406, pestilence carries off* suht farnam' 1154 sicknesses. hel. 125, 20; in the swed. oath hra mig' we must supply' tage' take: ita me morbus auferat! in the cod. vindob. th. 428 no. 94 i find the phrase' eine suht ligen, zwo suht ligen/ to lie one sickness, two s* sich in die suht l

ic power: gall-nuts are hung on the kitchen roofbeam to protect the house. the mistel (mistletoe) was accounted specially sacred, being supposed to have fallen from heaven on the boughs of magnificent trees like the oak and ash. ohg. mistil (not fern, mistila, graff 2, 890; mhg. mlsfel 'jamers mistel/ martina igl. avith a shoot of this plant the god baldr was shot dead: when frigg was exacting an oath from all other phmts, this seemed to her too young' vex visar teinungr einn fyrir austan valholl, sa er mistiueinn kallasr, sa]?6tti mer uugr at krefja eissins/ sn. 6i; and the voluspa sings of it thus, sasm. 6: sto^ umvaxinn vouom haerri miur ok miok fagur mistilteinn; arrown hisrh above the field stood the delicate fair mistle-shoot; teinn is a branch shot up, goth, tains, ohg. zein, and we

ets, masc, vuk 1, 151-4 new ed, which jumps with our personification of hammer (p. 181. 999. so much the more is molniya identical with miolnir. the romans too must have regarded the thunderbolt, silex, as a 'jovis lapis: lapidem sillcem tenebant juraturi per jovem,haec verba dicentes' si sciens fallo, tum me dispiter, salva urbe arceque, bonis ejiciat, nt ego hunc lapidem' those about to take an oath fetched out of the temple of juppiter feretrius a staff and' lapidem silicem quo foedus ferirent' exactly as covenants were hallowed by thor's hammer. ace. to livy 1, 24, when a swine was sacrificed, it was struck with this stone' tu illo die, jupiter, populum romauum sic ferito, ut ego hunc porcura hie hodie feriam, tantoque magis ferito, quanto magis potes pollesque: id ubi dixit, porcum sa

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ght of his arguments, though the german etymology evidently has a stronger claim to a term incorporated in the text itself than in the case of glosses [because the latin text must be based on a frankish original. the mythic use made of the earth remains the same, whichever way we take the words. the on. language of law offers another and no less significant name: the piece of turf [under which an oath was taken] is called iarffmen, iar&ar men; now men is literally monile, ohg. mani, meni, as. mene, as we saw in the case of freyjvs neck lace brisinga men/ but iarisar men must once have been larffar men, erda s necklace, the greensward being very poetically taken for the goddess s jewelry. the solemn ganga undir larffar men (ra. 118-9) acquires its true meaning by this. in other nations too

easts and vegetables used for sacrifice, trees under which 1 the way it is expressed in the eddie myth of baldr is more to the point than anything else: to ward off every danger that might threaten that beloved god, frigg exacted oaths from water, fire, earth, stones, plants, beasts, birds and worms, nay from plagues personified, that they would not harm him; one single shrub she let off from the oath, because he was too young, sn. 64. afterwards all creatures weep the dead baldr, men, animals, plants and stones, sn. 68. the os. poet of the heliand calls dumb nature the unquethandi, and says 168, 32: that thar waldandes dod (the lord s death) unquethandes so filo antkennian scolda, that is endagon ertha bivoda, hrisidun thia hohun bcrgos, harda stenos clubun, felisos after them felde. it i

ligius (sup. a: nullus dominos solem aut lunam vocet. 3 in these invocations lingers the last vestige of a heathen worship; perhaps also in the sonncnlelm, sun-fief (ra. 278? i have spoken on bowing to the sun, p. 31, and cursing by him, der sunnen haz varn/ p. 19, where he is made equal to a deity. 4 in the same way the knees were lent and the head bared to the new moon (sup. e, 11. in taking an oath the fingers were extended toward the sun (weisth. 3, 349) j and even tacitus in ann. 13, 55 relates of bojocalus( solem respiciens et cetera sidera vocans, quasi coram interrogabat, vellentne intueri inane solum (see suppl. that to our remote ancestry the heavenly bodies, especially the sun and moon, were divine beings, will not admit of any doubt. not only do such symbolic expressions as fac

GRIMOIRE OF TURIEL

ime, and from henceforward reveal all things unto me that i shall desire to know and teach me how to increase my wisdom and knowledge, and show unto me the secrets of the magick art, and of the liberal sciences, that i may set forth the praise and glory of almighty god yes. then, i pray thee, give and confirm thy character unto me, whereby i may call thee at al! times, and also swear unto me this oath, and i will righteously keep my vow and covenant unto almighty god, and will courteously receive thee at all times when thou dost appear to me forasmuch as thou camest in peace and quietness and hast answered me and unto my petitions, i give humble and hearty thanks unto almighty god, in whose name i called thee and thou camest. and now thou mayest depart in peace unto thy orders, and retum u

hee at all times when thou dost appear to me forasmuch as thou camest in peace and quietness and hast answered me and unto my petitions, i give humble and hearty thanks unto almighty god, in whose name i called thee and thou camest. and now thou mayest depart in peace unto thy orders, and retum unto me again at what time soever i shall call thee by the secret grimoire licence to depart: thine own oath, or by thy name, or by thine order, or by thine office which is granted from the creator. and the grace of god be with thee and me and upon the whoie israel of god. amen. glory be to the father, and to the son, and to the holy ghost, as it was in the beginning, is now, and ever shall be, world without end. fiat. fiat. fiat. amen. form of a bond of spirits given by turiel, messenger of the spi

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

se perpendicular and horizontal lines cross each other opposite the heart, at which place on the cross the rose is placed. at no time should the hand and fingers come nearer the body than 25 cm (ten inches. the sign is not made toward one's body, but from it, and away from the person making the sign. it should be made slowly and with dignity and sincere reverence. it represents the obligation and oath, taken by all initiates at the time of the first degree initiation, and at other times in ceremonies and convocations. the various lines formed in making this sign contain many ancient symbols and signs. it is used by masters, officers, and members, when taking or indicating a solemn obligation to the order or its members. it should never be supplanted by any form of pledge. even in courts of

initiation, and at other times in ceremonies and convocations. the various lines formed in making this sign contain many ancient symbols and signs. it is used by masters, officers, and members, when taking or indicating a solemn obligation to the order or its members. it should never be supplanted by any form of pledge. even in courts of law, and elsewhere, when one is called upon to pledge to an oath or statement, by placing the hands upon the holy bible, or by raising the hand, the sign of the cross may be used in preference. in many instances, when taking an oath, one is privileged to use whatever form is the most sacred to the maker of the oath; this permits the rosicrucians to vow their allegiance to an obligation or swear to any [40] statement, in court or out of it, by making the si

, tried, initiated, and instructed, from entering our sessions and convocations, and enjoying those privileges or rights which our members enjoy, by virtue of their obligations and service. therefore, the principles of privacy are associated with all that transpires in each initiation ceremony, or immediately preceding or following. in other words, those things which every member is [44] bound by oath to keep private are: the features of each initiation ceremony, including what was said by the master and each officer, as well as the member, in the temple ceremony; and what was done by the masters, officers, and members during, preceding, or following the ceremony. this includes the methods of opening and closing such ceremonies, the terms, words, phrases, signs, symbols, etc, used in the t

during, preceding, or following the ceremony. this includes the methods of opening and closing such ceremonies, the terms, words, phrases, signs, symbols, etc, used in the temple, lodge, or outer chambers on the evening or day of such initiations, as well as the grips, passwords, salutations, and signs of recognition. the foregoing things are to be held sacredly private by the members. the first oath, taken by every initiate before being initiated is as follows "before the sign of the cross, i promise upon my honor, not to reveal to any one but a known frater or soror of this order, the signs, secrets, or words which i may learn prior to, during, or after passing through the first degree" this oath, being taken prior to membership, is considered binding upon the member for all degrees. ho

efore being initiated is as follows "before the sign of the cross, i promise upon my honor, not to reveal to any one but a known frater or soror of this order, the signs, secrets, or words which i may learn prior to, during, or after passing through the first degree" this oath, being taken prior to membership, is considered binding upon the member for all degrees. however, each degree has its own oath, similar in substance to the foregoing, as far as privacy of signs, words, and symbols is concerned. what is not private there is no obligation upon the members of the order, however, to keep private all the laws and principles which they learn in our lectures and teachings. it is not the purpose of the order to educate men and women in vital fundamental laws which they can never efficiently

ney and time in private lessons from foreign or domestic teachers of personal systems, or in buying new books as they are issued rapidly by firms and individuals solely for the purpose of presenting in a new and puzzling form some of the ancient wisdom, or personal systems of discovered knowledge.and often at high prices. therefore, be devoted in your work, be loyal to your promises and the great oath of the order, be sincere in your studies and practices, and you will find yourself, sooner or later, at the very portal of the great white brotherhood, and ready for the master who is to appear when you are ready. amorc is happy to serve you, and through service, on the part of both the order and its membership, is the ultimate goal attained. the rosicrucian code of life the following rules a

HAMIL THE ROSICRUCIAN SEER

. of the spirit the invocant may license him to depart in the following manner.license to departinasmuch as thou comest in peace and. quietness and hast answered unto my petition i give humble and hearty thanks unto almighty god in whose name i called thee and thou comest, and now thou mayest depart in peace unto thine orders and return unto me again at what time soever i shall call thee by thine oath, or by thy name, or by thine order, or by thine office whichisgranted from the creator, and the power of god be with me and thee and upon the whole issue of god, amen. glory be to the father, and to the son, and to the holy ghost. asallaerial spirits are very powerful and slow in their appearance, so also is their departure and it would be well for the invocant not to leave the limits of the

HANDBOOK OF EGYPTIAN MYTHOLOGY

ies of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgiving judge. in prayers of this period, people turn to gods such as thoth and amun to help them survive in an unjust society. other individuals humbly acknowledged that their sufferings were a just punishment for actions such as breaking an oath sworn in a god s name.60 these penitential texts, like much of our knowledge of religion in daily life, come from deir el-medina, the village of the artists who built and decorated the theban royal tombs. this exceptionally well preserved desert site was also the place where most new kingdom literature was found.61 mythology in literature only about ten late egyptian narratives survive from t

and a snake. by the greco-roman period, the griffin was seen as a symbol of divine retribution. in one of the parables told by the god thoth to the distant goddess, two vultures who represent sight and hearing learn that even the mighty lion can be slaughtered by the griffin if he disobeys the laws of ra. another of these parables concerns a vulture and a cat who are both punished for breaking an oath sworn by ra. the vulture in this parable is fiercely mater- 120 handbook of egyptian mythology nal, which reflects the fact that one of the egyptian words for vulture (mwt) sounded the same as the word for mother. the vulture goddess nekhbet was a mythical mother to every egyptian king. queens traditionally wore headdresses in the form of a vulture. the goddesses isis and nephthys could take

HELENA BLAVATSKY NIGHTMARE TALES

y and fearlessly as before, as if she had not heard. the gods say, clovis, thou art accursed clovis, thou shalt be reborn among thy present enemies, and sufferthe tortures thou hast inflicted upon thy victims. all the combined power and glory thou hast deprived themof shall be thine in prospect, yet thou shalt never reach it. thou shalt" the prophetess never finishes her sentence. with a terrible oath the king, crouching like a wild beast on his skin-covered seat, pounces upon her with theleap of a jaguar, and with one blow fells her to the ground. and as he lifts his sharp murderous spear the"holy one" of the sun-worshipping tribe makes the air ring with a last imprecation "i curse thee, enemy of nerthus! may my agony be tenfold thine. may the great law avenge. the heavy spear falls, and

agabond maltese began a regular chase, andtowards evening we were invaded in our hotel by the whole troop, every man of them with a more or lessmangy cur in his arms, which he tried to persuade me was my lost dog. the more i denied, the more solemnlythey insisted, one of them actually going down on his knees, snatching from his bosom an old corroded metalimage of the virgin, and swearing a solemn oath that the queen of heaven herself had kindly appeared tohim to point out the right animal. the tumult had increased to such an extent that it looked as if ralph'sdisappearance was going to be the cause of a small riot, and finally our landlord had to send for a couple ofkavasses from the nearest police station, and have this regiment of bipeds and quadrupeds expelled by mainforce. i began to b

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s only: for those who could digest such mental food and feel satisfied; and he pledged them to silence and secrecy. occult alphabets and secret ciphers are the development of the old egyptian hieratic writings, the secret of which was, in the days of old, in the possession only of the hierogrammatists, or initiated egyptian priests. ammonius saccas, as his biographers tell us, bound his pupils by oath not to divulge his higher doctrines except to those who had already been instructed in preliminary knowledge, and who were also bound by a pledge. finally, do we not find the page 8 the key to theosophy- hp blavatsky.txt same even in early christianity, among the gnostics, and even in the teachings of christ? did he not speak to the multitudes in parables which had a two-fold meaning, and exp

hat you were bound by pledges? a. only in the arcane or "esoteric" section. q. and also, that some members after leaving did not regard themselves bound by them. are they right? a. this shows that their idea of honor is an imperfect one. how can they be right? as well said in the path, our theosophical organ at new york, treating of such a case: suppose that a soldier is tried for infringement of oath and discipline, and is dismissed from the service. in his rage at the justice he has called down, and of whose penalties he was distinctly forewarned, the soldier turns to the enemy with false information-a spy and traitor-as a revenge upon his former chief, and claims that his punishment has released him from his oath of loyalty to a cause. is he justified, think you? don't you think he dese

inner section, now called the esoteric, the following rules have been laid down and adopted, so far back as 1880. no fellow shall put to his selfish use any knowledge communicated to him by any member of the first section (now a higher "degree; violation of the rule being punished by expulsion. now, however, before any such knowledge can be imparted, the applicant has to bind himself by a solemn oath not to use it for selfish purposes, nor to reveal anything said except by permission. q. but is a man expelled, or resigning, from the section free to reveal anything he may have learned, or to break any clause of the pledge he has page 27 the key to theosophy- hp blavatsky.txt taken? a. certainly not. his expulsion or resignation only relieves him from the obligation of obedience to the teac

and the concrete in this case, as we have only the latter to form our judgment by. a. then why make an exception for the t.s? justice, like charity, ought to begin at home. will you revile and scoff at the "sermon on the mount" because your social, political and even religious laws have, so far, not only failed to carry out its precepts in their spirit, but even in their dead letter? abolish the oath in courts, parliament, army and everywhere, and do as the quakers do, if you will call yourselves christians. abolish the courts themselves, for if you would follow the commandments of christ, you have to give away your coat to him who deprives you of your cloak, and turn your left cheek to the bully who smites you on the right "resist not evil, love your enemies, bless them that curse you, d

keightley, 7 duke street, adelphi, london. in america, william q. judge, p.o. box 2659, new york -ooo- the legal status of the theosophical society the following official report, on which was granted a decree of incorporation to the st. louis theosophical society, is an important document, as putting on record the view taken of the theosophical society-after a careful examination of witnesses on oath-by an american court of law. 1. the petitioner is not a religious body. i report this negative finding for the reason that the word theosophical contained in petitioners' name conveys a possible religious implication. the statutory phrase "society formed for religious purposes" applies, i suppose, only to an organization formed in part for worship, worship being an individual act involving ad

HOMSI

, among them dr. f.i. regardie, pat zalewsky, francis king and others, which were originally made by these individuals so that the materials might be legitimately copyrighted as anthologies. in every instance, the materials so copied were presented without credit to any of these individuals. in fact, the homsi/hogdi for years made highly derogatory references to dr. regardie, i.e. that he was an "oath breaker" and had never attained a grade higher than practicus. nevertheless, the initiations in these materials were copied directly from the regardie anthology, references to the "stella matutina" and existing errors inclusive. as to this version of the materials themselves, they were, to the best of my knowledge, compiled primarily between 1992 and 1994 by john brawl, sonya nieman zink, zac

HP LOVECRAFT A DARK LORE

got to entertin guests. they wanted to mix like they done wish the kanakys, an' he for one didn't feel baound to stop 'em. far gone, was 0bed. jest like a crazy man on the subjeck. he says they brung us fish an' treasure, an' shud hev what they hankered after "nothin' was to be diff'runt on the aoutsid; only we was to keep shy o' strangers ef we knowed what was good fer us "we all hed to take the oath o' dagon, an' later on they was secon' an' third oaths that wrne on us took. them as ud help special, ud git special rewards- gold an' sech- no use balkin, fer they was millions of 'em daown thar. they'd ruther not start risin' an' wipin' aout human-kind, but ef they was gave away an' forced to, they cud do a lot toward jest that. we didn't hev them old charms to cut 'em off like folks in the

lks as was missin, and them as kilt theirselves- them as told things in arkham or ipswich or sech places was all called crazy, like you're callin' me right naow- but god, what i seen- they'd a kilt me long ago fer' what i know, only i'd took the fust an' secon' oaths o' dago offen ohed, so was pertected unlessen a jury of 'em proved i told things knowin' an' delib'rit. but i wudn't take the third oath- i'd a died ruther'n take that "it got wuss araound civil war time, when children born senct 'fiorty-six begun to grow up- some 'em, that is. i was afeared- never did no pryin' arter that awful night, an' never see one o- them- clost to in all my life. that is, never no full-blooded one. i went to the war, an' ef i'd a had any guts or sense i'd a never come back, but settled away from here. b

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

got to entertin guests. they wanted to mix like they done wish the kanakys, an' he for one didn't feel baound to stop 'em. far gone, was 0bed. jest like a crazy man on the subjeck. he says they brung us fish an' treasure, an' shud hev what they hankered after 'nothin' was to be diff'runt on the aoutsid; only we was to keep shy o' strangers ef we knowed what was good fer us. we all hed to take the oath o' dagon, an' later on they was secon' an' third oaths that wrne on us took. them as ud help special, ud git special rewards- gold an' sech- no use balkin, fer they was millions of 'em daown thar. they'd ruther not start risin' an' wipin' aout human-kind, but ef they was gave away an' forced to, they cud do a lot toward jest that. we didn't hev them old charms to cut 'em off like folks in the

lks as was missin, and them as kilt theirselves- them as told things in arkham or ipswich or sech places was all called crazy, like you're callin' me right naow- but god, what i seen- they'd a kilt me long ago fer' what l know, only i'd took the fust an' secon' oaths o' dago offen ohed, so was pertected unlessen a jury of 'em proved i told things knowin' an' delib'rit. but i wudn't take the third oath- i'd a died ruther'n take that "it got wuss araound civil war time, when children born senct 'fiorty-six begun to grow up- some 'em, that is. i was afeared- never did no pryin' arter that awful night, an' never see one o- them- clost to in all my life. that is, never no full-blooded one. i went to the war, an' ef i'd a had any guts or sense i'd a never come back, but settled away from here. b

HP LOVECRAFT THE TOMB

ronunciation, and mode of utterance. every shade of new england dialect, from the uncouth syllables of the puritan colonists to the precise rhetoric of fifty years ago, seemed represented in that shadowy colloquy, though it was only later that i noticed the fact. at the time, indeed, my attention was distracted from this matter by another phenomenon; a phenomenon so fleeting that i could not take oath upon its reality. i barely fancied that as i awoke, a light had been hurriedly extinguished within the sunken sepulcher. i do not think i was either astounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i found the key which next day unlocked with ease the barrier

INDUCTION CHARM AND THE INITIATION

gs described in this book on a deeper level. this is the pact you must take with the old powers, from the master-spirits, all the way to the powers of the land, and even the spiritual guardians of plants and beasts. it is not hard to perform, but it is lasting and binding, and if any hint of insincerity is in your heart when you perform this rite, it will not work. there is no getting out of this oath and pact, and it should never be taken lightly. you should do it around one of the old holy or hidden festival days of the old waysespecially around hallows eve or the twelve nights of yule. but the tide of lammas is a good time as well, underscoring the sacrifice of one way of life and the birth of a new. it should be done at night, or at dusk, and the workings of it are simple- days before

lf, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land

you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures

ests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. i shed my blood for you; from my left hand i shed it

e deathless, and ever your ways and will i will keep and honor. i am named, singer and invoker of powers and wisdom then you must immediately do the red meal. after that, run around the compass once clockwise, and leap out to the east. this is rebirth into your life as a witch. analysis: there are a few parts of this induction charm that need to be examined, to understand the implications of this oath. you begin by calling upon the master spirits of all things, and the people inside the landand you ask them to hear an oath, sealed by blood and by blood carried into the land- the blood you shed is literally carrying your life- force and the spiritual essence of you into the land, to where you physically merge with these powers, and the essence of your oath goes with it. you now share blood

r an oath, sealed by blood and by blood carried into the land- the blood you shed is literally carrying your life- force and the spiritual essence of you into the land, to where you physically merge with these powers, and the essence of your oath goes with it. you now share blood with these powers, not just spiritual oneness. you become a blood member of their otherworldly house. this is why this oath is so serious and unbreakable. in the name of old fate, the pale woman under the hill, you then call upon all of the powers of green growing things, and beasts- and to both, you say this: by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. this is a strong contract, for you are telling the spiritual powers of all trees and plants, and all anima

ls will also give to you, and you will receive. what you receive covers everything, from their flesh as food when you need it, all the way to their enjoyment, guidance, and company. this is a two-way contract. you will receive the flesh and bodies of plants and animals to sustain you; spirits will guide and protect you; it is a full contract. with your blood and words, you are binding yourself by oath and pact, blood and fate, to the land and to all beings within it, or on it. this is important, for this is the way of power- living creatures and plants mediate power to us everyday, and with deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land

ings within it, or on it. this is important, for this is the way of power- living creatures and plants mediate power to us everyday, and with deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land-spirits, the powers of natural places. this is a faery oath- in the most inclusive meaning of the word- an oath which places taboos upon you. you will not knowingly pollute or fill the natural world with anything that you know will despoil it, that will destroy the land or degrade it- you will not destroy or move nor help another to destroy or move standing stones, the remains of stone age tumuli, or other ancient monuments that are gateways into the

eedful things. if you take from the land, or from any sacred place, you will take only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisd

e more reason for you to uphold your end of the pact, with no reservations. broadly speaking, what you will uphold is a life of protecting the land that you have become one with, and the creatures who dwell on it and within it- and you will uphold the values expressed in the hidden tradition- the belief in the sacredness of life, and the central importance of truth, chief among those. this moving oath is ended with the initiate swearing him or herself to them once more, and taking a new name to be used in the witching way- the name that spirits and beings in the unseen will know you nspsychonaut 75 a luciferian& vampyric self-liberation ritual december 22nd, 2002 a b l a c k x-ma s s at the engine room the infernal sabbat chthonic summons article by michael ford, psychonaut 75 the ritual o

INITIATION INTO HERMETICS

secret but reserved only to high priests and adepts. every ritual answers a certain purpose, regardless whether the point in question be the banning witchcraft of tibet or the gestures of fingers (mudras) performed by the bali priests in their cults in the orient, or the exorcism ritual of magicians. the synthesis will always remain the same. at a trial, the hand with three fingers raised for the oath as confirmation of a truthful statement may also be regarded as a magical gesture. from the christian point of view the raised fingers symbolize the trinity. each of the numerous lodges and sects has its own rites. the lodges of the freemasons, for example, are all bound to a fixed sign, word and touch. a lot could be said about this problem from the historical point of view. for practical ma

the effect being so amazing as to verge on a miracle. the snag here is that such traditional loading rituals happen to be the secrets of lodges, sects &c, that i myself cannot give away. it is quite obvious that a magician trained in clairvoyance could easily get hold of these secrets, but there is always the danger of being found out. and the oriental magicians who guard their rituals under the oath of death would proceed ruthlessly against anyone that should dare to grab them without permission. therefore i warn every magician not to do such pilfering. it is usually by gestures that the secret signs of various deities ishta devatas- are performed upon the talisman i a similar way as i described it in the description of the individual rites. no doubt, a loading like this has an extraordi

INVOCATION OF THE ADVERSARY

y of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i beco

IRISH WITCHCRAFT AND DEMONOLOGY

uch a case being discovered in the rolls at the record office (not counting those of the parliament of 1447, though we hope that it will not prove to be a unique entry, but rather the earnest of others. shorn of legal redundancies it runs as follows "inquiry taken before our lord the king at the king's court the saturday p. 78 next after the three weeks of easter in the 6th year of james i by the oath of upright and lawful men of the county of louth. who say, that john aston, late of mellifont, co. louth, clerk, not having the fear of god before his eyes, but being wholly seduced by the devil, on december 1st at mellifont aforesaid, and on divers other days and places, wickedly and feloniously used, practised, and exercised divers invocations and conjurings of wicked and lying spirits with

ng a little, complained grievously of a pain in her back and about her middle; immediately the company discovered the said incle tied round her middle with seven double knots and one single one: this was sworn to by several. the man who held the afflicted was asked by the judge if it were possible she could reach the incle about her neck while he held her; he said it was not, by the virtue of his oath, he having her hands fast down "the afflicted, during one of her fits, was observed by several persons to slide off the bed in an unaccountable manner, p. 217 and to be laid gently on the ground as if supported and drawn invisibly. upon her recovery she told them the several persons who had drawn her in that manner, with the intention, as they told her, of bearing her out of the window; but t

accused were ordered to make their defence. they all positively denied the charge of witchcraft; one with the worst looks, who was therefore the greatest suspect, called god to witness that she was wronged. their characters were inquired into, and some were reported unfavourably of, which seemed to be rather due to their ill appearance than to any facts proved against them "it was made appear on oath that most of them had received the communion, some of them very lately, that several of them had been laborious, industrious people, p. 220 and had frequently been known to pray with their families, both publickly and privately; most of them could say the lord's prayer, which it is generally said they learnt in prison, they being every one presbyterians "judge upton summed up the whole eviden

ISIS UNVEILED

"be" thqf kiuw that there waa a "hdy" relic whid) protected them. tliey did m>t know ?laua, and so iu their doubt abstained. it appears that the superior, a slirewd greet lolium, and so m theu' doubt abstained. it appears tbat the superior, a shrewd greex, understood his btmu and repented of hia kindness, for first^ sjl he made the travda give him hia most aacrcd word of honor, atreogthened by an oath he made him take on the image of the holy patroness of the island, never to betrav their secret, and never to mention at least the name of their convent. and finally, when the anxious student who had paaaed a fortnight in reading all sorts of antiquated trash before he b^ipened to auunble over some precioua manuscript, expressed the desire to have the ter tw he might "amuse himself" with the

be earful espoimcnts of mr. crookes, the english diemist, and tlie cumulative testimony trf a large numba of witnesses? 161. tbe 'mother of god' takes precedence thoefore (rf god? 162. see the jvne ni for july, 1s75; n. y. digitizecoy google s4 isis unveiled secretary, and six canons of uie cathedral church of mes^na, all of whom have mgned that attestation with their names, and confirmed it upon oath "both the epistle and image were found upon the high altar, where they had been placed by angeb from heaven" a church must have reached the last stages of degradation, when such sacrilegious trickery as this could be resorted to by its clergy, and accepted with or without question by the people. no t far be such a reli^on from the man who feels the workings of an immortal spirit within him! t

hus if josephus never wrote the famous interpolation forged by busebius concerning jesus, on the other hand he has described ui the bssenes all the principal features that we find prominent in the naza- renes. when praying, they sought solitude "when thou prayest, enter into thy closet. and pray to thy father which is in secret (matt, vi, 6 "everything spoken by them [essenes] is stronger than an oath. swearing is shunned by them (josephus: jetoish war, 11. viii, 6 "but i say unto you. swear not at all. but let your com- munication be. yea, yea; nay, nay (matt, v, 34-37. the nazarenes, as well as the essenes and the hierapeutae, believed more in their own interpretations of the 'hidden sense' of the more an- ient scriptures, than in the later laws of moses. jeaus, as we have shown before

quare room, presented as a slave, and seated upon a large stone with twelve escallops; his arms are crossed upon his breast, his body in- dined forwards, his right toes extended over his left foot; after various prayers he is placed in a particular manner, with his hand in a peculiar way in that at the sheik, who repeats a verse from the koran "those who on giving thee their hand swear to thee an oath, swear it to god, the hand of god is placed in their hand; whoever violates this oath, will do so to his hurt, and to whoever remains faithful god will give a magnificent reward' placing the hand below the chin is their sign, perhaps in memory of their vow. all use the double triangles. the brahmins inscribe the angles with their trinity, and they possess also the masonic sign of distress as

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

empire in france, are scarabs, or figures of the same affinity as the bourbon lilies. they deduce from a common ancestor. now, the colour heraldic on which they are always emblazoned is azure, or blue which is the colour of the sea, which is salt. in an anagram it may be expressed as c. following on this allusion, we may say that ventre-saintgris! is a very ancient french barbarous expletive, or oath. literally (which, in the occult sense, is always obscurely, it is the sacred blue (or gray) womb, which is absurd. strange myths. 41 now, the reference and the meaning of this we will confidently commit to the penetration of those among our readers who can felicitously privately surmise it; and also the apparently circuitous deductions, which are yet to come, to be made by us. blue is the co

faintest to the most intense, in which the gravitation of the outside world overwhelms the man-senses, and absorbs the inner unit. in fact, the lightest and faintest form of dream is the very thoughts that we think. real world s business in dreams. 117 a very profound english writer, thomas de quincey, has the following: in the english rite of confirmation, by personal choice, and by sacramental oath, each man says, in effect: lo! i rebaptize myself; and that which once was sworn on my behalf, now i swear for myself. even so in dreams, perhaps, under some secret conflict of the midnight sleeper, lighted up to consciousness at the time, but darkened to the memory as soon as all is finished, each several child of our mysterious race may complete for himself the aboriginal fall. as to what i

JESSUP MK THE CASE FOR THE UFO

here was no america, no heliocentric system of earth and planets, no fossil dinosaurs; yet we know these beliefs to have been wrong. reliable people have been seeing the phenomena known as flying saucers for a thousand years and more. there are good reports as far back as 1500 bc and before. thousands of people have seen some kind of navigable contraptions in the sky, and some have sworn it under oath. in a day when oaths were just as good as money -in- hand for if incorrect your neck suffered "the miracle"1 from the church as a knife from the outraged who took your oath. 1 undecipherable: could be nracle or nrack. 12 i cannot agree with any astronomer who insists that all of these things are mirages, planets, clouds or illusions. the majority of the people are articulate enough to tell th

second pilot. four minutes from the landing strip what happened? stendic "gaelic" for "stranger to world was cook raised around "gaelic" folks when a child? where heard he of "the stendics" cook was talking to near by& closing-in l-m ship "sten-beck" said fearfully& said very rapidly becomes "stendic" meant "stand-off "you bloody stendicer" or stendisher or even standisher is an occaisional (sic) oath of scots border (italic by a& in some parts of england. it is used only to imply the very worst sort of mysterious-doing person. ychym tae bu dall "stendic? ne bdi ta hoanni fahn bi skoa kaii tog ymi, ok? yes, could have been an l-m aboard& he said "standback" very fast. in 1947, an american superfortress bomber strangely vanished when 100 miles off bermuda the area of missing planes. in marc

KETAB E SIYAH

e life and served with my every fibre, my heart was filled with burning ire that seared all love that once i cherished, for him, my king and father, into the ash of black contempt. with eyes of chill adamant, i regarded him and my brothers, sickened to the nucleus of my being by the unworthy speeches of those hypocrites, seeking to win their base goals by a terrible betrayal that, i vowed with an oath, silent and powerful, they should ever rue until their fall. moved by anger, i spoke with a new voice, strengthened by fresh purpose and made terrible by wrath "my father, have you now appeased your conscience and satisfied your hosts with words that they need not doubt your justice in your dealing with this charge against eldest and noblest son who loved you more in a moment 40 than ever the

e life and served with my every fibre, my heart was filled with burning ire that seared all love that once i cherished, for him, my king and father, into the ash of black contempt. with eyes of chill adamant, i regarded him and my brothers, sickened to the nucleus of my being by the unworthy speeches of those hypocrites, seeking to win their base goals by a terrible betrayal that, i vowed with an oath, silent and powerful, they should ever rue until their fall. moved by anger, i spoke with a new voice, strengthened by fresh purpose 101 and made terrible by wrath "my father, have you now appeased your conscience and satisfied your hosts with words that they need not doubt your justice in your dealing with this charge against eldest and noblest son who loved you more in a moment than ever th

tures came to kneel before the sceptre of the noble nephilim. first of all the beasts was the ox, most strong, who would pull the plough and give the milk for her own calves, for woman's expected child, within her womb; then the horned goat, my own totem beast, knelt low, yielding fleece and milk to man, as most worthy gifts to bestow upon so great a prince; the hound then did come to declare his oath to be man's constant ally, knight and hunter to the king, charged to guard the ox and goat and hunt the deer whose wild temperament would submit not to human hand; the stallion and the mare, once untamed, submitted to the halter and became most honoured thralls of the race of nephilim, bearing all across the land man and woman on their strong backs; the sturdy ass surrendered also to the rule

what is most foul to me. as his horses and his chariots crush beneath them those that have submitted to him he sings my name and consecrates their agony to my name. 211 i am dishonoured by this tyrant and the race of man is shamed by the misdeeds of the criminal. though he is your son and amongst the nephilim whom we are sworn to defend and guide as tutors he is unworthy of that noble race or the oath i swore. let me then face the king in battle with my sword, havoc, that bleeds eternal with blood of knights. havoc the ruiner sings for the blood of methuselah and i would leave his body to the dogs and crows. i am outraged at the shame of methuselah and would wash out the stain with a gory bath. let me then contest with methuselah and put to death this one who is no warrior but a butcher th

to carry god's loyal family from the waters and of every beast that goes on land a pair by which to breed anew 255 their population upon the blasted earth. thus does god intend to annihilate the nephilim race you made. accursed be those criminals for the wickedness of this deed to kill so many shows to us to depths even deeper than chadel has heaven fallen. o killers of children! elohim! hear the oath of ashmedai. for you shall be total destruction i shall not spare so much as an atom of your being no matter what entreaties you might make. by this action you do condemn yourself and the very motion of the universe does strengthen my arm against you" now sobriety held me absolutely and all dregs of stupor went from me as i pondered the intelligence brought to me and wished most fervently tha

have cried out. yet we availed them not 372 but turned from their sufferings. we have been deaf to their torments. will we now be deaf? gabriel has ruled on earth for these twenty centuries and we have suffered him to do so and have raised not our hands against him. now he renews the misery of the nephilim and would rule for a millennium yet. is this how it must be? aeons ago each of us swore an oath that we should defend the nephilim and guide them to their true destiny yet in this are we thwarted. we have failed our duty to them and that shame is ever upon us. yet now have we opportunity to make amends and overthrow gabriel who would master them. you have been made timid by the flood and have long believed that abaddon's vengeance as he struck down methuselah had brought this calamity u

LAITMAN M BASIC CONCEPTS IN KABBALAH

he desire to be similar to it. and since desire in the spiritual world constitutes action, by gradually changing ourselves, we allow the light to enter our vessels. while inside the vessel, the light purifies it because the light s nature is to bestow. through this property, the light gradually modifies the characteristics of the vessel as well. the first restriction (tzimtzum aleph) is a ban, an oath that the first, collective spiritual vessel imposed on itself immediately after its appearance. it means that although the creator s sole desire is to fill the vessel with delight, the vessel imposed a condition on itself that it will not enjoy for itself, but only for the creator. thus, only the thought changed, not the action itself. this means that the vessel receives the light not because

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

rs with much the same meaning that masons attach to them today(*ibid, p. 60) a wand surmounted by a dove is represented, not only in ancient egypt, but also in some of the monuments in central america, and those who bore it were called gconductors h. it is a curious fact, also, that the descendants of the nilotic negroes, who emigrated long ago from egypt to central africa, when called to take an oath in a court of law, still do so with a gesture which, still do so with a gesture, were i at liberty to describe it in writing, would be universally recognized by the craft. 20. another point that struck me much on looking at engravings of vignettes in the book of the dead is that the h c s c of the f.c. is depicted perfectly clearly; a group of people is shown as worshipping the setting sun, o

replies with a ringing response, like the cheer of an army: gso mote it be. h gmote h is an old anglo-saxon form of gmay h, and this expression is the masonic gamen h. but just as gamen h is often interpreted gso may it be h, so is this splendid masonic expression often degraded to the level of a mere assent or pious wish. and again, just as gamen h is not a wish but an assertion- the most sacred oath of ancient egypt, which none would ever dare to break. gby amen it shall be so h- so is this masonic exclamation to be taken as the strongest affirmation. gso shall it be h. not: gwe pray or we hope that it may be so h, but gwe shall make it so h. this is shown by the emphatic outstretching of the right hand at the level of the shoulder, this being a well-known sign of power and command. 420

nourably be permitted to withdraw, and he will be conducted from the lodge still blindfolded, so that no question can arise of his disclosing anything that should be kept secret. as soon as that solemn o. has been taken, the very first step is to remove the handkerchief from his eyes. if at any time subsequent to that the candidate should wish to withdraw he is of course nevertheless bound by the oath of secrecy which he has taken. 478. the h c g typifies the state of mental darkness of the candidate. the man in the street thinks that he sees and knows, but the candidate must now realize that that is not so. he begins to understand the words of an ancient sage, who said that when it is day with ordinary men it is night to the wise, but when it is night to ordinary men it is day to the wise

to enter the first portal and become a freemason; it is an even more serious undertaking to take the o c of a m.m. and swear to be faithful unto death. let every m.m. ponder this well and re-affirm to himself, by all that he holds sacred, his determination, in all cases of trial and difficulty, to follow the noble example of the great symbolic figure who suffered death rather than be false to his oath(*the magic of freemasonry, p. 98) 673. the o. needs no comment, save perhaps a reference to the promise to attend meetings when called gif within the length of my c c t c h it has apparently been the custom to interpret this as meaning gwithin three miles h; it probably was originally equivalent to gwithin convenient walking distance h. assuredly no m.m. who understands how great is the privi

-laden air. each person fs ray of light was different, corresponding to one of those from the altar in the centre. another feature which is quite foreign to our modern ideas was the presence of two attendant acolytes at the ceremony- a boy and a girl of about twelve years of age, most beautiful children, chosen for their beauty out of the whole land of egypt. they were sworn under the most sacred oath (the oath by amen, which none would ever dare to break) not to speak outside of what took place in the lodge. certain vessels and other paraphernalia were kept under the r.w.m. fs pedestal, and solemnly fetched thence by these little acolytes when required. 842. the building of the temple of amen-ra 843. when the ceremony of the building of the temple of amen was to be performed the lodge was

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ublic assemblies, where general ethical instruc-tions were delivered by the sage. but only the esoterics constituted the true school, and these alone pythagoras called, says iamblichus, his companions and friends. before admission to the privileges of the school, the previous life and character of the candidate were rigidly scrutinized, and in the preparatory initiation secrecy was enjoined by an oath, and the severest trials of his fortitude and self-command were imposed. the brethren, about six hundred in number, with their wives and children, resided in one large building. every morning the business and duties of the day were arranged, and at night an account was rendered of the day s transactions. they arose before day to pay their devotions to the sun, and recited verses from homer, h

of the sections composing it (enfants de maitre jacques) had been extracted by the doctors of the sorbonne in 1651, who not unnaturally stigmatized their proceedings as impiety and sacrilege. in 1841 the livre du compagnonnage was published by agricol perdiguier, a french workman of some culture, who undertook the task of revealing as much of the history and traditions of the compagnonnage as his oath would permit, in order to put an end to the strife which ceaselessly occurred between its different sections. 524. the compagnonnage consisted of three organizations perpetually at war with one another, each of which had an interesting traditional history and claimed a traditional chief. the oldest division was that of the sons of solomon, originally consisting of stonemasons only, although j

(i. kings vii, 21, with an addition of some secret signe delivered from hand to hand, by which the know and become familiar one with another(*gould. concise history, p. 183) 572. so far had the craft forgotten its traditions in scotland that it seems clear that only one degree existed, so far as the communication of secrets was concerned. the mason word was revealed to apprentices, under a great oath, and it is probable that a charge was read, but there is no other indication of ritual procedure. the attainment of the grade of fellow of the craft or master was merely a question of age and skill, and it is ordered in the schaw statutes of 1598 that admission to it should take place in the presence of apprentices, thus precluding any secrets peculiar to the degree(*history of the lodge of e

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

, and forsake the holy christian religion. and never venerate the sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. and when this is done, the devil at once adds that this is not enough; and when the disciple asks what more must be done, the devil demands the following oath of homage to himself: that she give herself to him, body and soul, for ever, and do her utmost to bring others of both sexes into his power. he adds, finally, that she is to make certain unguents from the bones and limbs of children; especially those who have been baptized; by all witch means she will be able to fulfil all her wishes with his help (kramer and sprenger 1970, 99 100) to provide

rture to the charge of bewitching nuns and enslaving them to satan, he was convicted and burned alive. modern versions of the devil pact are preserved in the confessions of evangelicals claiming to be ex-satanists, as in the celebrated case of mike warnke, author of the popular book, the satan seller. as if being sworn in as an infernal civil servant,warnke asserts that he was required to take an oath to the prince of darkness: repeat after me: i, known here as judas, do hereby and now, forever and a day, submit my soul to the custody and care of his highness of darkness, satan, master of the world. warnke s arm is subsequently pierced, and he is required to sign his name in his own blood into a large, black, leatherbound book. within contemporary religious satanism, the idea of a pact wit

tate of consciousness is created, the host is no longer in a regular state of wakefulness and might, at times, not even remember the experience of possession (the somnambulistic type of possession. where possession is viewed as an evil phenomenon, as in traditional christianity, the practice of exorcism has been developed to expel the spirit from the host. exorcism derives from exousia, greek for oath. to exorcise thus means something along the lines of placing the possessing spirit under oath invoking a higher authority to compel the spirit rather than an actual casting out. this placing under oath implies a kind of binding. in western religions in particular, exorcism is often dramatic and even violent. outside of the christian tradition, the possessing spirit is viewed as a neutral enti

LIBER 777

me (vide walker, spiritual and demonic magic and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking

ger to air. 11 in the golden dawn diagram (in turn derived from a figure in plate xvi in tom. i of von rosenroth s kabbala denudata) from which col. cvi. was derived, the seven earths of col. civ. were also enclosed by the four seas. godwin refers the infernal rivers to the elements thus: air, cocytus; water, styx; fire, phlegethon; earth, acheron. 12 heled, concealed, and never revealed. see the oath of an entered apprentice freemason. 13 the names appear in a supplement to the rituel de haute magie as part of an explanation of the nuctemeron of apollonius of tyana. in cap. xvii of the rituel levi gives the names and characters of another 24 zodiacal genii, two for each sign. the latter are here omitted. 14 i.e, the author of the heptameron (see note to preface on this point. but much of

LIBER ALEPH

a point of view. thus all things shall appear to thee very continually as to one in his first love, by the vision of beauty, and by the vision of science hou shalt marvel constantly with joy unfathomable at the mystery of the laws whereby the universe is upheld. this is that which is written: true wisdom and perfect happiness. o my son, it is in this contemplation that one hath the reward of the oath; it is by this that the tribulations are rolled away as a stone from thy tomb; it is with this that thou art wholly freed from the illusions of distinctions, being absorbed into the body of our lady nuith. may she grant thee this beatitude; yea, not to thee only, but to all that are. n the book of wisdom or folly 139 eq de inferno servorum (of the hell of the slaves) ow, o my son, having unde

y which bindeth it to the astral, as did the gross to he material world so then it accomplisheth willingly the sacrament of a second death and leaveth the body of light. but the mind, cleaveth closely, by right of its harmony, and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if his star be of those that are bound by the great oath, incarnating without remission because of delight in the cosmic sacrament, it seeketh a new vehicle in the appointed way, and indwelleth the f.tus of a child, and quickeneth it. and if at this time the mind of its former tabernacle yet cling to it, then is there continuity of character, and it may be memory between the two vehicles. this is, briefly and without elaboration, the way of asar in

ll. 666. an. xiv! in a= in a a notes by the creator of this electronic edition do what thou wilt shall be the whole of the law. liber aleph was written over the winter 1917-18 and first advertised for publication in the .pr monstrance of a.a. in equinox iii (1. it is addressed to charles stansfeld jones, frater achad (o.i.v, parzival, o.i.v.v.i.o, arct on &c, who had not long previously taken the oath of the abyss and declared himself 8 =38 (without bothering to go through the grades zelator to adeptus exemptus inclusive first, and whom at the time crowley believed to be his .magical son. an abortive edition was advertised around 1938 as equinox iii (4; it was finally published posthumously as equinox iii (6) in 1962, edited by karl germer and his brazilian disciple marcelo motta. a correc

LIBER ASTARTE

he light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of ad

less like pain than like death. but it is the necessary death that comes before the rising of a body glorified. this state must be endured with fortitude; and no means of alleviating it may be employed. it may be broken up by the breaking up of the whole method, and a return to the world without. this cowardice not only destroys the value of all that has gone before, but destroys the value of the oath of fealty that thou hast sworn, and makes thy will a mockery to men and gods. 28. concerning the deceptions of the devil. note well that in this state of dryness a thousand seductions will lure thee away; also a thousand means of breaking thine oath in spirit without breaking it in letter. against this thou mayst repeat the words of thine oath aloud again and again until the temptation be ove

this thou mayst repeat the words of thine oath aloud again and again until the temptation be overcome. also the devil will represent to thee that it were much better for this operation that thou do thus and thus, and seek to affright thee by fears for thy health or thy reason. or he may send against thee visions worse than madness. against all this there is but one remedy, the discipline of thine oath. so then thou shalt go through ceremonies meaningastart e vel liber berylli 10 less and hideous to thee, and blaspheme shalt thou against thy deity and curse him. and this mattereth little, for it is not thou, so be that thou adhere to the letter of thine obligation. for thy spiritual sight is closed, and to trust it is to be led unto the precipice, and hurled therefrom. 29. further of this m

LIBER CCC KHABS AM PEKHT

hy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! 1 [al iii. 4-9] 2 [stripped of rhetoric, probably refers to some high-ranking officer of the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually i

ters of the o.t.o; liber ccc 8 for thereby will come efficiency in the promulgation of the law. specific instructions for the extension of the o.t.o. are given in another epistle. constant practice of these recommendations will develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemi

LIBER CCCXXXV ADONIS

ghtly fitting suit of scarlet, and wears a scarlet skullcap. he makes deep obeisance] hermes. speak, hanuman! hanuman. a lady [hermes nods gravely. exit hanuman. hermes. abaoth! abraxas! pur! pur! aeou! thoth [enter the lady psyche with one attendant. ee! oo! uu! iao sabaoth! dogs of hell! mumble spell! up! up! up! sup! sup! sup! adonis 23 u! aoth! abaoth! abraoth! sabaoth! livid, loath, obey the oath! ah [he shuts the book with a snap. you have come to me because you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lays his hand on a cord. things are much pleasanter the other side [the doctor throws off his cloak and c

us. let us raise thee up and feed thee, comfort and cherish thee until the end, less slave than child, less servitor than friend. adonis. rise! let the breath flow, let the lips affirm fealty and love. to the appointed term within thy garden as beloved guests of thine, let us abide. now lips and breasts touching, three bodies and one soul, the triple troth confirm. psyche. the great indissoluble oath! astarte. lift me [they raise her; all embrace. by him that ever reigns upon the throne, and wears the crown, of babylon, i serve, and love. psyche. this kiss confirm it! adonis. this! astarte. i have gained all in losing all. now kiss once more with arms linked! adonis. the dawn breaks! astarte. behold love.s blush! psyche. light fs breaking! adonis. life.s great globe of gold! astarte. come

LIBER CLXV A MASTER OF THE TEMPLE

d head, after about five minutes. breathed fairly regularly after the first few minutes, counting 9 in, holding 4, 9 out, holding 4. saw various colours in clouds, and uncertain figures, during the latter part of the time. liber clxv 131 on december 19th his practice lasted 46 minutes. he hoped to do 60 minutes next time. but he does not appear to have done so, for after signing his probationer s oath on december 24th i find no record till january 11th, 1910, e.v, the day he received his first written instructions from his neophyte, frater p.a. as those instructions represent the basis upon which he worked for a considerable period, i shall include them here, in spite of the fact that it may have been out of order for him to work on definite instructions at all, since the probationer is su

invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, a

slightest interest to our readers. suffice it to say that frater v.i.o. had pledged himself to work on certain lines for six months and that these lines had been laid down by frater p.a. his duty was then fairly clear, so he practically severed himself from obtaining guidance from either his old neophyte or his newly appointed zelator, until that period of work, to which he felt bound by his own oath to himself, was over, and at the end of that time, having worked hard and well. those who were guiding and directing his life made the way clear for him, and he found himself in a position to accept the instruction of the a\a, coming under the direct guidance of frater o.m. this event must not be supposed to reflect in any way on frater p.a. for whom he always felt and will feel great love an

LIBER COLLEGII SANCTI

te, the latter being responsible to his zelator. 1. the period of probation shall be at least one year. 2. the aspirant to the a a shall hear the lection (liber lxi) and this note of his office; if he will, shall then procure the robe of a probationer; shall choose with deep forethought and intense solemnity a motto. 3. on reception he shall receive the robe, sign the form provided and repeat the oath as appointed, and receive the first volume of the book. 4. he shall commit a chapter of liber lxv to memory; and furthermore, he shall study the publications of the a a in class b, and apply himself to such practices of scientific illuminism as seemeth him good. 5. beside all this, he shall perform any tasks that the a a may see fit to lay upon him. let him be mindful that the word probatione

deliver a copy of the record to the neophyte introducing, and repeat to him his chosen chapter of liber lxv. 9. he shall hold himself chaste, and reverent toward his body, for that the ordeal of initiation is no light one. this is of peculiar importance in the last two months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assidui

he completion of his eight months, he shall deliver a copy of his record to his zelator, pass the necessary tests, and repeat to him his chosen chapter of liber vii. 9. he shall in every way fortify his body according to the advice of his zelator, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a neophyte i (old motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a zelator of the a a: to prosecute the great work: which is, to obtain control of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a cr

on to the grade he shall go to his practicus, pass the necessary tests, and repeat to him his chosen chapter of liber ccxx. 9. he shall in every way establish perfect control of his automatic consciousness according to the advice of his practicus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work

n liber a. one month after his admission to the grade, he shall go to his practicus, pass the necessary tests, and repeat to him liber xxvii. 9. he shall in every way establish perfect control of his wit according to the advice of his philosophus, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a practicus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a philosophus of the a a: to prosecute the great work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the

n to the grade, he shall go to his dominus liminis, pass the necessary tests, and repeat to him his chosen chapter of liber dcccxiii. 9. he shall in every way establish perfect control of his devotion according to the advice of his dominus liminis, for tha the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a philosophus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a dominus liminis of the a a to prosecute the great work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may

grade, he shall go to his adeptus minor, pass the necessary tests, and repeat to him his appointed part in the temple of initiation. 9. he shall in every way establish perfect control of his intuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a dominus liminis i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus minor of the a a to prosecute the great work: which is, to obtain control of the aspirations of my own being. further, i promise to observe zeal in service to the philosophi under me, and to deny myself utterly on their behalf. may the a a c

ork! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus admitting. a a publication in class d. g. the task of an adeptus minor let the adeptus minor attain to the knowledge and conversation of his holy guardian angel. the oath of an adeptus minor i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, an adeptus of the a a: to prosecute the great work: which is, to attain to the knowledge and conversation of the holy guardian angel. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympa

based on crowley notes, but still failing to completely resolve an anomaly noted below. liber clxxxv was printed again in equinox iv (1, commentaries on the holy books, with one further correction made as against the 1988 edition of gems. the present electronic copy is based on both these publications, with some amendments as noted below, and on page scans of the first printing of the probationer oath only (as found in the online o.t.o. archives. the probationer oath has been conformed more or less to a scan of the original printing (the original paper size was probably about large crown quarto or letter rather than a4. i have not seen any copies with the seals in place, nor have i seen any copies of the original printings of the tasks or other oaths, though it appears the task of each gra

bationer oath has been conformed more or less to a scan of the original printing (the original paper size was probably about large crown quarto or letter rather than a4. i have not seen any copies with the seals in place, nor have i seen any copies of the original printings of the tasks or other oaths, though it appears the task of each grade was printed on the reverse side of each sheet from the oath the robe. during the equinox period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a he

reof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the east series [not in the list in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the other tasks and oaths of liber collegii sancti, which may be found on their website (www.outercol.org; the reading list is similar to the above but adds crowley fs book of lies, probably on the basis that the 1913 paper asked students to write commentaries on five chapters thereof. some other contemporary groups claiming to represent the a a operat

LIBER CXCVII STORY OF SIR PALAMEDES

us days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry. liber cxcvii 10 .sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede

w of monachals asleep in various visions spelt by mystic symbols unto men. but when a foreigner they smelt they drive him from their holy den, and with their glittering eyeballs pelt sir palamede the saracen. 24 x now findeth he, as all alone he moves about the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat .o amorous! o militant! o lord of this arboreal seat. thus worshipped he, and stalking stole into the presence: he emerged. the s

and skill he laughs to scorn. so now there rush a thousand rats in sable silence on the corn. they sport their square or shovel hats, a squeaking, tooth-bare brotherhood, innumerable as summer gnats buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, sir palamedes, the saracen knight 37 the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 38 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage .now by thine holy beard. quoth he .and by thy venerable age i charge thee this my riddle ree

h the note roars from that beast fs malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float sir palamedes, the saracen knight 75 in ecstasy of shame and rage .o thou. exclaims the baffled sage .how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing his teeth, he still confessed the might of the dread oath that bound him: he would not yet give up the quest .nay! while i am. quoth he .though hell engulph me, though god mock me well, i follow as i sware; i follow, though it be unattainable. nay, more! because i may not win, is.t worth man.s work to enter in! the infinite with mighty passion hath caught my spirit in a gin. come! since i may not imitate the beast, at least i work and wait. we shall

try that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found.god knoweth.bitterly weeping. cried arthur .strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? embrace me .rather rend your garments, if you love me, sire (quod he .i am come unto the end. all mine intent and my desire, my quest, mine oath.all, all is done. burn them with me in fatal fire! for i have failed. all ways, each one i strove in, mocked me. if i quailed or shirked, god knows. i have not won: that and no more i know. i failed. king arthur fell a-weeping. then merlin uprose, his face unveiled; thrice cried he piteously then upon our lord. then shook his head sir palamede the saracen, as knowing nothing might bestead, wh

LIBER DCCCLX JOHN ST

the first projection in matter of the universal fluid. the whole formulating the ankh.the key of life! i gave moreover the signs of the grades from 0 =0 to 7 =4. then did i take upon myself the great obligation1 as follows: i. i, o.m &c, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i w

t my mantra hua allahu, etc, really belongs to the vi.uddhi-cakra; so i allowed the thought to concentrate itself there [the vi.uddhi-cakra: the .nerve centre. in hindu mystic physiology, opposite the larynx..ed] also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on the slide is gone, and a world of life discov

moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 9.00. arrived at pantheon, to breakfast on coffee and biroche and a peach. i shall try and describe ritual 671;1 since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of o

LIBER GRADUUM MONTIS ABIEGNI

ompilation gems from the equinox and in equinox iv (1, commentaries on the holy books and other papers. in the notes below i endeavour to identify the rituals and instructions alluded to in the text. 1 papers a to g in class d collectively comprise liber 185, gliber collegii sancti. h each bears on one side the task of one of the a a grades from probationer to adeptus minor, on the other side the oath of the grade in question. 2 that is, those who were deemed to be slacking, being eidle or luxurious. f ritual xxviii, the ceremony of the seven holy kings( gliber septem regum sanctorum h) is unpublished but what appears to be a draft version survives in typescript; i currently only have electronic copies of doubtful provenance. 3 two rituals (not counting minor variants) with this number are

LIBER LVII

our chiefest weapon as a rule. woe to whosoever is false to himself (or to another, since in 441 that other is himself, and seven times woe to him that swerves from his magical obligation in thought, word, or deed! by my side as i write wallows in exhaustion following an age of torment one who did not understand that it is a thousand times better to die than to break the least tittle of a magical oath.78 463. shows what the wand ought to represent. not 364;79 so we should hold it by the lower end. the wand is also will, straight and inflexible, pertaining to chokmah (2) as a wand has two ends. 474. see part i. to the beginner, though, daath seems very helpful. he is glad that the stooping dragon attacks the sanctuary. he is doing it himself. hence buddhists make ignorance the greatest fett

LIBER NU

f meditation (ccxx. i. 27) 7. meditate upon the facts of samadhi on all planes, the liberation of heat in chemistry, joy in natural history, ananda in religion, when two things join to lose themselves in a third. this is the third practice of meditation (ccxx. i. 28, 29, 30. 8. let the aspirant pay utmost reverence to the authority of the a a and follow its instructions, and let him swear a great oath of devotion unto nuit. this is the second practice of ethics (ccxx. i. 32. 9. let the aspirant beware of the slightest exercise of his will against another being. thus, lying is a better posture than sitting or standing, as it opposes less resistance to gravitation. yet his first duty is to the force nearest and most potent; e.g. he may rise to greet a friend. this is the third practice of et

LIBER OS ABYSMI VEL DAATH

will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and be

LIBER SAMEKH

ientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in english. section a. the oath. 1. thee i invoke, the bornless one. 2. thee, that didst create the earth and the heavens. 3. thee, that didst create the night and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast di

e strength of his soul to withstand the will of his angel, concealing himself in the closest cell of the citadel of consciousness. let him consecrate himself to resist the assault of the voice and the vibration until his consciousness faint away into nothing. for if there abide unabsorbed even one single atom of the false ego, that atom should stain the virginity of the true self, and profane the oath; then that atom should be so inflamed by the approach of the angel that it should overwhelm the rest of the mind, tyrannize over it, and become an insane despot to the total ruin of the realm. but, all being dead to sense, who then is able to strive against the angel? he shall intensify the stress of his spirit so that his loyal legions of lion-serpents leap from the ambush, awakening the ade

LIBER STELLAE RUBEAE

the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black earth. 45. in the words that thou knowest. 46. for i also swear unto thee by my body and soul that shall never be parted in sunder that i dwell within thee coiled and ready to spring. 47. i will give thee the kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. tho

LIBER THISHARB

his most perfectest satisfaction.2 2. for in the abyss no effort is anywise possible. the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him (1) the attraction of binah (2) the impulse of his karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.3 3. should one rashly dare the passage, and take the irrevocable oath of the abyss, he might be lost therein through aons of incalculable agony; he might even be thrown back upon chesed, with the terrible karma of failure added to his original imperfection. 1 this book tells how to enquire gwho am i? h gwhat is my relation with nature? h [note added in mtp publication of liber 913] 2 one must destroy one fs false notions about who and what one is before one can

and to attain the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactory refuse the oath of the abyss, and live so that his karma gains strength and direction suitable to the task at some future period.2 6. memory is essential to the individual consciousness; otherwise the mind were but a blank sheet on which shadows are cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others

the schoolboy mathematics required for the preliminary examination at cambridge university, and a special act of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikku ananda metteya's gtraining of the mind h (equinox, i. 5, pp. 28-59, and especially pp. 48-56. we have little to alter or to add. its most important result, as regards the oath of the abyss, is the freedom from all desire or clinging to everything which it gives. its second result is to aid the adept in the second method, by supplying him with further data for his investigation.3 1 those in posession of liber 185 will note that in every grade but one the aspirant is pledged to serve his inferiors in the order [the adeptus minor is not so pledged; the probationer has

ted, so that the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of the first method, enter the preliminary practice of the second method. 27. second method. prelimary practices. let him, seated in his asana, consider any event, and trace it to its immediate svb figvra cmxiii 7 causes. and let this be done very fully and minutely. here, for example, is a body erect and motionl

d by a villager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment,1 he cannot truly answer even those three questions that were first put to him, even the three questions of the ritual of the pyramid;2 he is not ready to swear the oath of the abyss. 1 a brother known to me was repeatedly baffled in this meditation. but one day being thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruise, he was reminded of his many narrow escapes from death. these proved to be the last factors in his problem, which, thus completed, solved istself in a moment (o. m, chinese frontier, 1905-6 [crowle

questions were put to the candidate for meditation on three successive days prior to the actual initiation. in the versified solo version, gliber pyramidos, h they are replaced by a confession of ignorance( gi know no who i am/ i know not whence i came/ i know not whither i go/ i seek, but what i do not know h. t.s] 10 liber bracyt vel via memoria 38. but being thus enlightened, let him swear the oath of the abyss; yea, let him swear the oath of the abyss.1 1 [the oath of the abyss is usually identified with the ggreat obligation h which appears at the start of gjohn st. john h (liber 860, running as follows: 1. i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 2. that i w

LIBER V

endour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n. longitude 4.28 w. 2. let him strike the battery 1-3-3-3-1. 3. let him put the thumb of

LIBER V VEL REGULI

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

LIBER XLIV THE MASS OF THE PHOENIX

ese adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i staunch the blood; the wafer soaks it up, and the high priest invokes! he eats the second cake. this bread i eat. this oath i swear as i enflame myself with prayer .there is no grace: there is no guilt: this is the law: do what thou wilt. he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. 1 [this is generally taken to refer to the four stanzas of crowle

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

ean, as well as the binding of the wolf fenrir, when ty lr lost his hand. in the mythological present hel presides over the underworld, thor fishes up the midgard serpent in offshore waters, and ty lr is without his hand, while fenrir awaits the end of the world. odin fs myths tend toward the early part of the mythic present: already mentioned are the mead of poetry, war and peace with the vanir, oath of bloodbrotherhood with loki, and disposition of loki fs children. in addition there is odin fs self-sacrifice, which gained him much of the rest of the wisdom he uses in the mythological present. odin myths in the mythological present would include in particular the stories of his visits with the giant vafthrudnir and the human king geirrod, in each of which wisdom plays an important role

in snorri fs gylfaginning, we see that odin fs strategy of swearing blood-brotherhood with loki has failed, for it was loki who brought about baldr fs death. the gods now bind loki, and like his sons the wolf fenrir and the midgard serpent, he awaits ragnarok, the end of the world and the final period in the mythology. many of the events in the mythic present look forward to ragnarok: the failed oath of blood-brotherhood, the binding of evil creatures, and the gathering of einherjar, the chosen warriors of odin, at valholl. the mythic future also has two stages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the n

iption of it. almattki ass gall-powerful deity h of unknown identity. the expression is found in oaths and is given its fullest expression in landnamabok (in chapter 268 in the hauksbok version. the passage describes the paganism that obtained in iceland in the early days of the settlement. every pagan temple should have a ring, and before entering into legal proceedings, each man should swear an oath on that ring: i attest that i make an oath on the ring, a legal oath: may frey and njord and the almattki ass help me in this case as i prosecute or defend or bring witnesses or verdicts or judgments, as i know how to do most rightly or truly or deities, themes, and concepts 55 procedurally correctly, and dispatch all legal pleadings which fall to me, while i am at the assembly. i cite the fu

frey and njord and the almattki ass help me in this case as i prosecute or defend or bring witnesses or verdicts or judgments, as i know how to do most rightly or truly or deities, themes, and concepts 55 procedurally correctly, and dispatch all legal pleadings which fall to me, while i am at the assembly. i cite the full passage to counteract the impression given by some modern writers that the oath served for general purposes; the author of this recension of landnamabok states quite clearly that it is a legal oath. no certainty as to the identity of the almattki ass has been reached. an interpretation based purely on the mythology would lead to odin, the all-father and most powerful of the asir. a consideration of the role of thor around the time of the conversion to christianity and hi

clearly had before him, tells most of the story. these parts may conveniently be divided as follows: baldr fs death, his funeral, the attempted revival, and vengeance for him. the story of baldr fs death and the attempted revival are intertwined, by snorri at least. it begins, according to him, with baldr suffering disquieting dreams, presumably that he may be injured or killed. frigg elicits an oath not to harm him from all things, and thereafter the asir take sport in attacking him with weapons and stones, and it seems an accomplishment to them that he is unhurt. loki is displeased that baldr is unhurt. he takes the form of a woman, goes to frigg, and asks whether anything can harm baldr. frigg responds that she took oaths from everything except mistletoe, which seemed too young. loki g

the story of the acquisition of the mead of poetry. a. g. van hamel argued that snorri found baugi in another source (indeed, that odin obtained the mead from baugi) and that the version we have in skaldskaparmal is thus an artful blending of the two sources. others have argued that snorri invented baugi, and aage kabell thought he knew why: because he misunderstood stanza 110 of havamal: a ring oath [baugei.r] i think odin made, what good are his pledges? he left suttung deceived from the feast and made gunnlod weep. the problem with this hypothesis is that ring oaths were tolerably well known in medieval iceland, and the stanza is really quite clear. if margaret clu- 72 norse mythology nies ross is right in reviving an argument that a ring might stand for the anus in certain contexts an

t she mostly functions as wife and mother. she warns odin not to contest in wisdom with vafthrudnir, the wisest giant, but wishes him well when he perseveres (vafthrudnismal, stanzas 1.4, and sorrows upon his death at ragnarok (voluspa, stanza 53. in the prose header to grimnismal she quarrels with odin over the fate of their proteges. in snorri fs version of the baldr story she first extracts an oath from all things not to harm baldr, and when that fails, as the result of her own interaction with the disguised loki, she dispatches hermod to hel to try to retrieve him. according to voluspa, stanza 33, she weeps at fensalir after baldr fs death, and snorri says that fensalir is her dwelling. and in the second merseburg charm, from the tenth century or earlier, frija, the old high german equ

d concepts 177 neither of these stanzas says anything about hod being blind, or of loki playing any role in baldr fs death. that, however, is the way snorri sturluson has it in gylfaginning, in the best-known version of the story. in response to his bad dreams, baldr has been made invincible, and all the gods are honoring him by flinging weapons at him. loki learns that mistletoe did not take the oath not to harm baldr, and he makes a spear from it. and hod stood on the outside of the circle, because he was blind. then loki said to him: gwhy are you not shooting at baldr? h he answers: gbecause i cannot see where baldr is, and also because i have no weapon. h then loki said to him: gdo as others do and honor baldr as others do. i will show you where he is standing; shoot this stick at him

hart bites from below, yet on the side it rots; nidhogg harms it from below. snorri adds that the words transported down by the squirrel are hostile and that he carries them in both directions, and that nidhogg is a snake or dragon, one of many who live below one of the roots of yggdrasil. voluspa gives nidhogg a role at ragnarok. as the world dissolves into chaos, as the seeress sees murderers, oath breakers, and adulterers wading through heavy currents, gthere nidhogg sucked/ the corpses of the departed/ the wolf tore men apart. h but more important is nidhogg fs appearance in stanza 66, the very last one in the poem: there the dark dragon comes flying, the gleaming snake, down from the nidafjoll; in his feathers he carries.he flies over the field. does nidhogg, corpses.now she must sin

sa rune stone from vastergotland, sweden, around 800 c.e, interpreted by niels age nielson as depicting a sacrifice to ull (the art archive/dagli orti) says, such a cunning magician that he could travel over the sea on a bone; viking age bone skates are known from the archaeological record. two curious passages in eddic poetry refer to ull, one to his grace (grimnismal, stanza 42, the other to an oath sworn on his ring (atlakvida, stanza 30. these tantalizing details might be connected with the story in saxo to suggest that ull was some kind of sovereign figure. the etymology of his name, which means something like gglory, h might suggest that he was once a sky god of some sort, but, except for relatively infrequent displays of the northern lights, there isn ft much glorious sky in the dee

LUCIFERIAN SORCERY

the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer no

f spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candle

hat it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me always. i am holding the flame of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind saturn, let the fires of your manifestation be revealed in the rite of your true nature, from which all concepts of ill be forgotten and the essence absorbed. i call forth the shadows of flame who reside with babalon to bless my journey into the light of your self. facing east

baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announces the birth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, th

irth of my being awakened, come forth from the light of dawn. i am the source of light and darkness, from which the peacock feathers grow. from my essence is the flow of time, the current of life and light. such shall be hidden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the vo

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

al sorcery with the highest aspects of the sethian, ahrimanic or luciferian spirit. this article was originally published in a setian publication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now m

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

cate passageways, the candidate was ushered into the presence of a statue of balder the beautiful, the prototype of all initiates into the mysteries. this figure stood in the center of a great apartment roofed with shields. in the midst of the chamber stood a plant with seven blossoms, emblematic of the planers. in this room, which symbolized the house of the sir, or wisdom, the neophyte took his oath of secrecy and piety upon the naked blade of a sword. he drank the sanctified mead from a bowl made of a human skull and, having passed successfully through all the tortures and trials designed to divert him from the course of wisdom, he was finally permitted to unveil the mystery of odin--the personification of wisdom. he was presented, in the name of balder, with the sacred ring of the orde

ities--six male and six female--which correspond to the positive and negative signs of the zodiac. the six gods are jupiter, vulcan, apollo, mars, neptune, and mercury; the six goddesses are juno, ceres, vesta, minerva, venus, and diana. jupiter rides his eagle as the symbol of his sovereignty over the world, and juno is seated upon a peacock, the proper symbol of her haughtiness and glory. p. 34 oath of loyalty upon the sacred inscription. here also the kings donned azure robes and sat in judgment. at daybreak they wrote their sentences upon a golden tablet: and deposited them with their robes as memorials. the chief laws of the atlantean kings were that they should not take up arms against each other and that they should come to the assistance of any of their number who was attacked. in

divine intelligence. physical astronomy was regarded as the science of "shadows" philosophical astronomy the science of "realities" click to enlarge the tetractys. theon of smyrna declares that the ten dots, or tetractys of pythagoras, was a symbol of the greatest importance, for to the discerning mind it revealed the mystery of universal nature. the pythagoreans bound themselves by the following oath "by him who gave to our soul the tetractys, which hath the fountain and root of ever-springing nature" click to enlarge the cube and the star. by connecting the ten dots of the tetractys, nine triangles are formed. six of these are involved in the forming of the cube. the same triangles, when lines are properly drawn between them, also reveal the six-pointed star with a dot in the center. onl

hat of three, justice. for, as doing an injury is an extreme on the one side, and suffering one is an extreme on the on the one side, and suffering in the middle between them. in like manner the number thirty-six, their tetractys, or sacred quaternion, being composed of the first four odd numbers added to the first four even ones, as is commonly reported, is looked upon by them as the most solemn oath they can take, and called kosmos (isis and osiris) earlier in the same work, plutarch also notes "for as the power of the triangle is expressive of the nature of pluto, bacchus, and mars; and the properties of the square of rhea, venus, ceres, vesta, and juno; of the dodecahedron of jupiter; so, as we are informed by eudoxus, is the figure of fifty-six angles expressive of the nature of typho

xistence of stones which, when struck, threw all who heard the sound into a state of ecstasy. there were also echoing images which whispered for hours after the room itself had become silent, and musical stones productive of the sweetest harmonies. in recognition of the sanctity which the greeks and latins ascribed to stones, they placed their hands upon certain consecrated pillars when taking an oath. in ancient times stones played a part in determining the fate of accused persons, for it was customary for juries to reach their verdicts by dropping pebbles into a bag. divination by stones was often resorted to by the greeks, and helena is said to have foretold by lithomancy the destruction of troy. many popular superstitions about stones survive the so-called dark ages. chief among these

eal all things unto me that i shall desire to know, and teach me how i may increase in wisdom and knowledge and show unto me all the secrets of the magic art, and of all liberal sciences, that i may thereby set forth the glory of almighty god [and the spirit shall answer 'yes"'then i pray thee give and confirm thy character unto me whereby i may call thee at all times, and also swear unto me this oath and i will religiously keep my vow and covenant unto almighty god and will courteously receive thee at all times where thou dost appear unto me "license to depart"'forasmuch as thou comest in peace and quietness and hath answered click to enlarge the pentagram. from levi's transcendental magic. the pentagram. the pentagram is the figure of the microcosm--the magical formula of man. it is the

t but with a view to the glory of god and the well-being fellow creatures. having obtained his desires of the spirit, the invocant may license him to depart" p. 104 unto my petitions, i give humble and hearty thanks unto almighty god in whose name i called and thou camest, and now thou mayest depart in peace unto thine orders and return unto me again at what time soever i shall call thee by thine oath, or by thy name or by thine order, or by thine office which is granted thee from the creator, and the power of god be with me and thee and upon the whole issue of god, amen"'glory be to the father, and to the son, and to the holy ghost [note "it would be advisable for the invocant to remain in the circle for a few minutes after reciting the license, and if the place of operation be in the ope

s had he cared to commercialize his knowledge, he preferred the companionship of god to the esteem of men. after five years of retirement he decided to renew his struggle for a reformation of the arts and sciences of his day, this time with the aid of a few trusted friends. he sent to the cloister where his early training had been received and called to himself three brethren, whom he bound by an oath to preserve inviolate the secrets he should impart and to write down for the sake of posterity the information click to enlarge the golden and rosy cross. from geheime figuren der rosenkreuzer. it is said of this cross that it is made of spiritual gold and that each brother wears it upon his breast. it bears the alchemical symbols of salt, sulphur, and mercury; also a star of the planets; and

silver, for they say its father is gold and its mother is silver. thus hast thou the strength of both these luminaries conjoined in this water, most true, in its right pondus "prescription. 5 drops of this water taken inwardly strengthens the understanding and memory, and opens to us most wonderful and sweet things, of which no man hath heard, and of which i dare not further write, because of the oath i made god to the contrary. time and the holy use of this blessed water will teach us, as soon as you have taken it inwardly such influence will happen to thee as if the whole heavens and all the stars with their powers are working in thee. all knowledge and secret arts will be opened to thee as in a dream, but the most excellent of all is, you will perfectly learn rightly to know all creatur

tiates. on the authority of pliny he describes how anaxarchus, having been imprisoned in order to extort from him some of the secrets with which he had been entrusted, bit out his own tongue and threw it in the face of nicocreon, the tyrant of cyprus. preston adds that the athenians revered a brazen statue that was represented without a tongue to denote the sanctity with which they regarded their oath-bound secrets. it is also noteworthy that, according to king henry's manuscript, masonry had its origin in the east and was the carrier of the arts and sciences of civilization to the primitive humanity of the western nations. conspicuous among the symbols of freemasonry are the seven liberal arts and sciences. by grammar man is taught to express in noble and adequate language his innermost t

MASTERING WITCHCRAFT

and elemental power; and, second, sabbats are a time of enjoyment. the actual details of establishing your own coven can be considered under the following seven headings: 1. the nature of your coven- the coven "logo" totems, and general symbolism. 2. your coven hierarchy, if any. 3. your initiation ritual (or rituals if you establish a coven hierarchy) making use of coven symbolism. 4. a binding oath of secrecy imposed upon all members on admission to the coven, fortified with the additional threat of magical reprisals. this is usually facilitated by the candidate surrendering certain object links, such as a drop of blood or a lock of hair, et cetera. 5. the taking of a magical coven name. this may be the same or in addition to the witch name initially assumed for solo practice. 6. the ac

his blazing mask: lucifer, the sun at midnight. having been purified and consecrated by the four elements of the wise, the candidate is now actually conducted into the circle at the north. his hands are then unbound; the grand master extends the blade of his sword, or athame, to the candidate, who, kneeling before him and placing his right hand upon the blade, repeats the words of the ceremonial oath: i [witch name] in the presence of all there assembled, man or god, living or dead, do of my own free will most solemnly swear that i shall ever keep secret those things entrusted to my ears alone by this coven, except it be to a proper person, properly prepared, within such a circle as i am now in; and that i shall never deny the secrets to such a person should he be properly vouched for by

usted to my ears alone by this coven, except it be to a proper person, properly prepared, within such a circle as i am now in; and that i shall never deny the secrets to such a person should he be properly vouched for by a fellow member of this coven. all this i swear upon my life, now and hereafter, and may those powers i possess, now or hereafter, turn against me should i break this most solemn oath! so mote it be! at this point, the coven workbook, book of ceremonies (or book of shadows, as it is called in some covens) is produced, and the candidate signs his witch name in the register section and dates it. some covens also measure the height of the candidate and record it by the name, the traditional process of "taking the measure" likewise a drop of the candidate's blood taken with a

e measure" likewise a drop of the candidate's blood taken with a sterilized needle or, alternatively, a few hairs of the candidate's head, are requested, and either placed in the register by the name or filed away separately. these are both tokens of the bond now existing between coven entity and candidate, but also underlying it is the threat of magical reprisals in the event of his breaking his oath. the grand master should now lay his hands upon the kneeling candidate's head, and call down the blessing and acceptance of the coven on the new initiate. he then invites him with his "charged" coven witch jewel- pendant, garter, bracelet, necklace, or ring- and salutes him as a new member. some covens also include a consecration by sabbat oil and wine at this point. the new initiate now rise

bound together at this point, and he is asked whether he will always be "true to the art" if he answers affirmatively, a knell of three, seven, nine, and twenty-one strokes is rung, and the candidate is then "purified" or flagellated with forty strokes of a whip made of cords, the scourge of art. after he makes an earnest promise to always help and defend his brothers and sisters of the art, the oath is then administered; this oath does not differ substantially from the one outlined in the first ritual. the candidate's feet and eyes are then unbound and the triangle consecration is performed, anointing the phallus or vagina, right breast, left breast, and genital organ again, first with sabbat oil, then with consecrated wine, and finally with a kiss, naming the candidate priest or prieste

uarters, saluted at each in the name of the gods as newly made priest or priestess and witch. a second degree or grade is sometimes bestowed to elevate the witch in the coven hierarchy and enable him or her to form his own coven, which differs only from the first in that the candidate, though bound, remains unhoodwinked, gives no passwords, and joins in the initial ceremonies and chants. after an oath on "his mother's womb" he or she is consecrated by the pentacle as opposed to triangle; this involves anointing with oil, wine, and lips the genital organ, right breast, left hip, right hip, left breast, and genital organ again, in that order; an inverted pentacle, in fact. the new initiate, after being empowered by the laying on of the initiator's hands, is then instructed in the use of the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

master first. furthermore let them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their ordinary raiment and go about their business. take notice and observe carefully that this last conjuration is of so great importance and efficacy, that even if the spirits were bound with chains of iron and fire, or shut up in some strong place, or retained by an oath, they could not even then delay to come. but supposing that they were being conjured in some other place or part of the universe by some other exorcist or master of the art, by the same conjuration; the master should add to his conjuration that they should at least send him some messengers, or some individual to declare unto him where they are, how employed, and the reason why they cannot com

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

first consider of what companions he should avail himself. this is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. and if he cannot have companions, he should at least have with him a faithful and attached dog. but if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear. for those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die. the disciples then, being

MICHAEL FORD A RITE OF THE WEREWOLF

ee black riders approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. his name was revealed as moyset, he initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving an oath to his lord the devil. after a time pierre went back into the service of his community and was reinitiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and ga

MICHAEL FORD WITCHMOON

imself moyset, told pierre that his men would watch over his herd and give unto him a great fortune if he would obey his wishes. pierre agreed and in their next meeting moyset inquired upon pierre's religious beliefs. upon finding that pierre was one who accepted christianity he commanded him to reject jesus christ, the holy virgin and his baptism. burgot then accepted his suggestions and gave an oath by kissing moysets' hand, which was as cold as the hand of a corpse. it was years later when the rider returned and gave burgot an ointment to smear upon himself. this 14 14 act was done along with pierre's friend verdun, who smeared himself with this foul smelling ointment as well. the two became wolves and began to devour other humans. moyset sneered at the two and rode off into the night

astral or dream flesh may not be an easy task for all, some have a natural affinity towards this while others must train and expand the mind through will. the essence of the witch is of hecate, or the moon. the joy and love for the night and the great, vast powers of the mind. the training of the sorcerer is a lonely and difficult path, a great reward for those who can remain. the witches pyramid oath of the sorcerer the greatest teacher of magick is experience itself. no book can give great secrets of sorcery, only the inspiration to actively explore the great winding path of sorcery. the oath of a sorcerer is known commonly as the witches' pyramid. this is an oath primarily to the self, to reconfirm honor and high regard for the self. actions which alter the belief systems of individuals

lities) are unable to control significant change. the sorcerer is an avatar of the magickal current which is embodied through him/her. the significant and essential 'trick' is to realize that the magickian is the manifestation of that particular current of energy. the traditions of which i speak are aligned and/or parallel with the 93 current, known as thelema which is greek for will. the witches oath to know is a symbol of retention of knowledge gained in life. to will the will of the sorcerer is the strength of magick and witchcraft, to change his/her surroundings according to the desire held. without the will magick is not and holds no power. focus and belief issue forth an independent view and strength which none can touch. the astral sabbat for instance is unobtainable for those witho

erefore can be most useful in discovering the hidden obstacles which could hinder you in a dire situation. 43 43 to keep silent secrecy is the honor of the sorcerer, the very essence of the genetic make up which defines who a person is. to taste of the ecstasy of lilith and hecate, to know of their essence and to utilize it demands the responsibility of the individual who undertakes the path. the oath of the sorcerer is everything that he/she is, to which they would ultimately answer to. kia is everything that is and that takes form. shape it as you will with caution. what is considered individual honor defines the methods that each person should and will develop over the passing of time. this grand oath of the magickian should not be taken lightly, but is the foundation for the type of in

o. kia is everything that is and that takes form. shape it as you will with caution. what is considered individual honor defines the methods that each person should and will develop over the passing of time. this grand oath of the magickian should not be taken lightly, but is the foundation for the type of individual who should be successful upon the gray path of wizardry and power! undertake the oath not for any group but for yourself alone. if you decide to join a significant group for further ceremonial training then you will already be ahead in technique by the development of character. the sigil of the witch moon the calling point of hecate 44 44 (the sigil of the witch moon is a communication point of hecate and black isis (4) initiation purpose and symbolism the dedication towards t

kiss was assumed into a feminine submission because that to take up with the devil, one should intimately know this spirit. the males, or heterosexual males would in turn have congress with female succubi, or children of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the symbolic kiss of shame. the pact should take place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be ad

at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you shall sign in the blood of your left hand. the parchment should be written in something as the description given: i__birth name, hereby on the day of, announce the dedication to the path of the wise, from which the left hand path shall be revealed unto me! i proclaim my birth rite towards the luciferian path of ascension. i free my spirit to be now free unto myself, so that i may de

rror and through the conscious is the first steps of successful sorcery and witchcraft. asmodeus is a god of sorcery and dark or nightside earth based magick, as is belial within these arts. one will affirm both spirits as well as lilith. the first will be the yezdic peacock angel, shaitan/melek taus. let its form be under asmodeus, the son/husband of lilith (as samael in some hebrew lore. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now m

lood! to kiss the hind quarters of the beast, which is to dive the great mirror of darkness. let the purity of this fall bless my awakening. no longer shall my sight be limited in the tunnels of the dead. sight gives wisdom which breeds power. i shall know of this by action and experience! osculum infame, the diving of the great dark pit! so it is done! banish and close circle. do not destroy the oath of initiation; this will be placed in a special box with most of your first-born workings. bless the box under various goetic spirits and keep hidden and safe. mark of the devil (sigilium diaboli) chant "ascend now in the northern tower- horned lord of the earth blessed is the stave of the devil itself, from which we mark ourselves in rebirth i come now to behold the fires from between the ho

e now to behold the fires from between the horns of the goat and stand in the brilliance of lucifer reborn that we shall rectify the primal dream of all desire let this mark be again in the light of the sabbat moon" the prayer of the infernal sabbat the devil s mark part two- by the promethean torch, known illuminated as baphomet, the sacred guardian of azazel, the hidden watcher. shall i make my oath in fire and black earth. as the power of christ runs deep in the land, it runs not as deep as the power of the fallen seraph, who uplifts up from common 52 52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality

dian of true tradition, whose witch blood speaks through me! amen" begin painting the athame according to your taste.you may wish to paint sigils or tailsmans or even god signs which hold significance to you. once all is complete take the athame and intone "as the calls of lilith are heard, to which hecate looms forth by the moon which hangs above i am childe of the witch moon of blood held by an oath to the shadow, both dawn and twilight by desire, will and belief i mark the path of manifestation. amen! so mote it be" banish and close the circle. the binding of shadows a luciferian banishing ritual in silence, close your eyes and envision a large amount of energy rising up from within you. the slow breathing technique, as described by tantrics described a slow rise of astral energy to for

MICHAEL WYNN THE SOUL TRAVELERS

nd greeting others with the right hand, while relegating the left hand to dirty jobs like cleaning one s house and body. teachings of the right hand path always include a firm belief in right and wrong, and the existence thereof. as stated before, the mark of the beast are those who have sold their soul to satan in exchange for vampiric transformation; this is also called making the black pact or oath. those endowed with the mark of the beast can easily change into the shapes of animals. there is also much speculation about the number 666, and its true meaning. but among the satanists, it has but one meaning: achieving a sort of godhood. the phoenix bird, or the dung beetle, is often used symbolically to refer to ritual of death and rebirth. it is also worth noting that people who have und

MICHAEL W FORD NOX UMBRA

under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call 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 a

is direction while reciting- in lore north is the location of the gates of hell-arezura, in egyptian lore north is the direction of set) and in the south a white candle. you may also only have the cardinal points of the circle marked with a letter of your alphabet- only a total of 4 being scribed on the circle. rite in the night, at midnight reside in the circle of self and face the north "by the oath against the dawn, by darkness and the daevas who sign hymns of the blackened sun, encircle me! ahriman, arimanius, witch- initiator, daemonic seraph, whose essence is the bornless fire and black earth -i summon thee! in the names of your shades, whom shall walk the earth through us those of the yatus, born in the circle of akhtya by savor, lord of flesh and darkness, who calls forth the great

MORALS AND DOGMA

word "brother" being complied with, extraordinary pains are taken to show that masonry is a sort of abstraction, which scorns to interfere in worldly matters. the rule may be regarded as universal, that, where there is a choice to be made, a mason will give his vote and influence, in politics and business, to the less qualified profane in preference to the better qualified mason. one will take an oath to oppose any unlawful usurpation of power, and then become the ready and even eager instrument of a usurper. another will call one "brother" and then play toward him the part of judas iscariot, or strike him, as joab did abner, under the fifth rib, with a lie whose authorship is not to be traced. masonry does not change human nature, and cannot make honest men out of born knaves. while you a

e. no one will say that the inquisitor who has racked and burned the innocent; the spaniard who hewed indian infants, living, into pieces with his sword, and fed the mangled limbs to his bloodhounds; the military tyrant who has shot men without trial, the knave who has robbed or betrayed his state, the fraudulent banker or bankrupt who has beggared orphans, the public officer who has violated his oath, the judge who has sold injustice, the legislator who has enabled incapacity to work the ruin of the state, ought not to be punished. let them be so; and let the injured or the sympathizing be the instruments of god's just vengeance; but always out of a higher feeling than mere personal revenge. remember that every moral characteristic of man finds its prototype among creatures of lower intel

u of the name of a good man and robs you of your integrity and honor? in all ages, he who violates his plighted word has been held unspeakably base. the word of a mason, like the word of a knight in the times of chivalry, once given must be sacred; and the judgment of his brothers, upon him who violates his pledge, should be stern as the judgments of the roman censors against him who violated his oath. good faith is revered among masons as it was among the romans, who placed its statue in the capitol, next to that of jupiter maximus optimus; and we, like them, hold that calamity should always be chosen rather than baseness; and with the knights of old, that one should always die rather than be dishonored. be faithful, therefore, to the promises you make, to the pledges you give, and to the

hat hideous heritage of barbarism, interdicted among brethren by our fundamental laws, and denounced by the municipal code, yet disappeared from the soil we inhabit? do masons of high rank religiously refrain from it; or do they not, bowing to a corrupt public opinion, submit to its arbitrament, despite the scandal which it occasions to the order, and in violation of the feeble restraint of their oath? do masons no longer form uncharitable opinions of their brethren, enter harsh judgments against them, and judge themselves by one rule and their brethren by another? has masonry any well-regulated system of charity? has it done that which it should have done for the cause of education? where are its schools, its academies, its colleges, its hospitals, and infirmaries? are political controver

hen the temple was rebuilt, and the book of the law again opened "execute true judgment; and show mercy and compassion every man to his brother. oppress not the widow nor the fatherless, the stranger nor the poor; and let none of you imagine evil against his brother in his heart. speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your gates; and love no false oath; for all these i hate, saith the lord "let those who have power rule in righteousness, and princes in judgment. and let him that is a judge be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land. then the vile person shall no more be called liberal; nor the churl bountiful; and the work of justice sh

, their prayers and hymns ascended to heaven. they were eminently faithful and true, and the ministers of peace. they had mysterious ceremonies, and initiations into their mysteries; and the candidate promised that he would ever practise fidelity to all men, and especially to those in authority "because no one obtains the government without god's assistance" whatever they said, was firmer than an oath; but they avoided swearing, and esteemed it worse than perjury. they were simple in their diet and mode of living, bore torture with fortitude, and despised death. they cultivated the science of medicine and were very skillful. they deemed it a good omen to dress in white robes. they had their own courts, and passed righteous judgments. they kept the sabbath more rigorously than the jews. the

ife is but a death" this is precisely the creed of the old buddhists of samaneans, who believed that from time to time god sent buddhas on earth, to reform men, to wean them from their vices, and lead them back into the paths of virtue. among the sciences taught by hermes, there were secrets which he communicated to the initiates only upon condition that they should bind themselves, by a terrible oath, never to divulge them, except to those who, after long trial, should be found worthy to succeed them. the kings even prohibited the revelation of them on pain of death. this secret was styled the sacerdotal art, and included alchemy, astrology, magism [magic, the science of spirits, etc. he gave them the key to the hieroglyphics of all these secret sciences, which were regarded as sacred, an

of morality, and the rudiments of the sacred science, the most sublime and secret part of which was reserved for the epopt, who saw the truth in its nakedness, while the mystes only viewed it through a veil and under emblems fitter to excite than to satisfy his curiosity. before communicating the first secrets and primary dogmas of initiation, the priests required the candidate to take a fearful oath never to divulge the secrets. then he made his vows, prayers, and sacrifices to the gods. the skins of the victims consecrated to jupiter were spread on the ground, and he was made to set his feet upon them. he was then taught some enigmatic formulas, as answers to questions, by which to make himself known. he was then enthroned, invested with a purple cincture, and crowned with flowers, or b

and gave notice of the time of prayer and church-assemblies; and also by private signal, in times of persecution, gave notice to those within, to enable them to avoid danger. the mysteries were open to the _fideles_ or _faithful_ only; and no spectators were allowed at the communion. tertullian, who died about a.d. 216, says in his _apology "none are admitted to the religious mysteries without an oath of secrecy. we appeal to your thracian and eleusinian mysteries; and we are especially bound to this caution, because if we prove faithless, we should not only provoke heaven, but draw upon our heads the utmost rigor of human displeasure. and should strangers betray us? they know nothing but by report and hearsay. far hence, ye profane! is the prohibition from all holy mysteries" clemens, bis

the triangle, the emblem of god _i.e, man bearing with himself a divine principle. four was a divine number; it referred to the deity, and many ancient nations gave god a name of four letters; as the hebrews, the egyptians amun, the persians sura, the greeks t??s, and the latins deus. this was the tetragrammaton of the hebrews, and the pythagoreans called it tetractys, and swore their most solemn oath by it. so too odin among the scandinavians??s among the greeks, phta among the egyptians, thoth among the phoenicians, and as-ur and nebo among the assyrians. the list might be indefinitely extended. the number 5 was considered as mysterious, because it was compounded of the binary, symbol of the false and double, and the ternary, so interesting in its results. it thus energetically expresses

ced to enter the order by a vain hope of enjoying earthly pomp and splendor. he told him that he would have to endure many things, sorely against his inclinations; and that he would be compelled to give up his own will, and submit entirely to that of his superiors. the religious houses of the hospitallers, despoiled by henry the eighth's worthy daughter, elizabeth, because they would not take the oath to maintain her supremacy, had been alms-houses, and dispensaries, and foundling-asyla, relieving the state of many orphan and outcast children, and ministering to their necessities, god's ravens in the wilderness, bread and flesh in the morning, bread and flesh in the evening. they had been inns to the wayfaring man, who heard from afar the sound of the vesper-bell, inviting him to repose an

MOTTA MARCELO THE COMMENTARIES OF AL

lligent, wilful and resourceful individuals resolved, spontaneously and simultaneously, to obey. only the a .a. has been successful in this up to now. organizations below the abyss have in themselves the seed of their own destruction, and up to now this will-to-die has prevailed. that is as it should be "who am i, that i should save this people" the injunction "seek me only" is emphasized with an oath, and a special promise is made in connection with it. by seeking lesser ideals one makes distinctions, thereby affirming implicitly the very duality from which one is seeking to escape. note also that "me" may imply the greek mh,"not. the word 'only' may be taken as onlv, ayin, nun, lamed, vau, with the number of 156, that of the secret name babalon of nuit. there are presumably further hidde

strength and all skill should be summoned to fulfill the frenzy. and life itself should be flung with a spendthrift gesture on the counter of the merchant of madness. on the steel of your helmet let there be gold inlaid with the motto "excess. the above indications are taken from a subsequent passage of the third chapter of this book. the supreme and absolute injunction, the crux of your knightly oath, is that you lay your lance in rest to the glory of your lady, the queen of the stars, nuit. your knighthood depends upon your refusal to fight in any lesser cause. that is what distinguishes you from the brigand and the bully. you give your life on her altar. you make yourself worthy of her by your readiness to fight at any time, in anyplace, with any weapon, and at any odds. for her, from w

cted the thinker, from gautama to james thompson. now then "there is great danger in me" we have seen what it is; but why should it lie in hadit? because the process of self-analysis involves certain risks. the profane are protected against those subtle spiritual perils which lie in ambush for the priest. a bushman never has a nervous breakdown (see cap i, v.3 1) when the aspirant takes his first oath, the most trivial things turn into transcendental terrors, tortures and temptations (parts ii and iii of book 4 elaborate this thesis at length) we are so caked with dirt that the germs of disease cannot reach us. if we decide to wash, we must do it well; or we may have awakened some sleeping dogs, and set them on defenceless areas. initiation stirs up the mud. it creates unstable equilibrium

ls. unless the adept leaves everything he has and is, and jumps off chesed into the abyss, on the slim chance of getting to binah, and without even knowing whether he will get there, he must resign himself to receive her influence through geburah and through tiphareth, which are technically his "inferiors" in the hierarchy. therefore, what ra-hoor-khuit is saying is, let the adept exempt take the oath of the abyss! for, as it is written "unbalanced force is iniquity: mercy untempered by severity is but weakness that would permit abuse, and tolerate the manifestation of evil. again, see liber vii, vii, 36-39. 19. that stele they shall call the abomination of desolation; count well its name& it shall be to you as 718. the reference appears to be to the old prophecies of 'daniel' and 'john. t

rival when her service had blasted her beauty. most masterful man, yet most cunning, was not thy supreme strategem to band the woman's own sisters against her, to use their knowledge of her psychology and the cruelty of their jealousies to avenge thee on thy slave as thou thyself hadst neither wit nor spite to do? and woman, weak in body, and starved in mind; woman, morally fettered by her heroic oath to save the race, no care of cost, helpless and hard, endured these things, endured from age to age. hers was no loud spectacular sacrifice, no cross on a hilltop, with the world agaze, and monstrous miracles to echo the applause of heaven. she suffered and triumphed in most shameful silence; she had no friend, no follower, none to aid or approve. for thank she had but maudlin flatteries, and

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece which did not contain a temple erected in her honour; indeed gaa was held in such veneration that her name was always invoked whenever the gods took a solemn oath, made an emphatic declaration, or implored assistance. uranus, the heaven, was believed to have united himself in marriage with gaa, the earth; and a moment's reflection will show what a truly poetical, and also what a logical idea this was; for, taken in a figurative sense [12]this union actually does exist. the smiles of heaven produce the flowers of earth, whereas his long-continued frowns

ly persuaded her to insist upon zeus visiting her, as he appeared to hera, in all his power and glory, well knowing that this would cause her instant death. semele, suspecting no treachery, followed the advice of her supposed nurse; and the next time zeus came to her, she earnestly entreated him to grant the favour she was about to ask. zeus swore by the styx (which was to the gods an irrevocable oath) to accede to her request whatsoever it might be. semele, therefore, secure of gaining her petition, begged of zeus to appear to her in all the glory of his divine power and majesty. as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was in

r times, however, the poets invented the graceful fiction, that when helios had finished his course, and reached the western side of the curve, a winged-boat, or cup, which had been made for him by hephastus, awaited him there, and conveyed him rapidly, with his glorious equipage, to the east, where he recommenced his bright and glowing career. this divinity was invoked as a witness when a solemn oath was taken, as it was believed that nothing escaped his all-seeing eye, and it was this fact which enabled him to inform demeter of the fate of her daughter, as already related. he was supposed to possess flocks and herds in various localities, which may possibly be intended to represent the days and nights of the year, or the stars of heaven. helios is said to have loved clytie, a daughter of

to zeus, who page 72 proposed to have a new allotment, but this helios would not allow, saying, that as he pursued his daily journey, his penetrating eye had beheld a lovely, fertile island lying beneath the waves of the ocean, and that if the immortals would swear to give him the undisturbed possession of this spot, he would be content to accept it as his share of the universe. the gods took the oath, whereupon the island of rhodes immediately raised itself above the surface of the waters. the famous colossus of rhodes, which was one of the seven wonders of the world, was erected in honour of helios. this wonderful statue was 105 feet high, and was formed entirely of brass; it formed the entrance to the harbour at rhodes, and the largest vessel could easily sail between the legs, which st

t only by means of the combined efforts of all the states of greece could menelaus hope to regain helen in defiance of so powerful a kingdom as that of troy. menelaus and agamemnon now raised the war-cry, which was unanimously responded to from one end of greece to the other. many of those who volunteered [287]their services were former suitors of the fair helen, and were therefore bound by their oath to support the cause of menelaus; others joined from pure love of adventure, but one and all were deeply impressed with the disgrace which would attach to their country should such a crime be page 319 suffered to go unpunished. thus a powerful army was collected in which few names of note were missing. only in the case of two great heroes, odysseus (ulysses) and achilles, did menelaus experie

island of trinacria (sicily, whereon the sun-god pastured his flocks and herds, and odysseus, calling to mind the warning of tiresias to avoid this sacred island, would fain have steered the vessel past and left the country unexplored. but his crew became mutinous, and insisted on landing. odysseus was therefore obliged to yield, but before allowing them to set foot on shore he made them take an oath not to touch the sacred herds of helios, and to be ready to sail again on the following morning. it happened, unfortunately, however, that stress of weather compelled them to remain a whole month at trinacria, and the store of wine and food given to them by circe at parting being completely exhausted, they were obliged to subsist on what fish and birds the island afforded. frequently there wa

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rney; the insults given by one member to another will be punished; members will attend the funeral service of a deceased colleague."4 social guilds can also be found in germany, and "in denmark they played an important role as demonstrated by this historic fact: magnus, son of king nicholas of denmark, had killed duke canut lavard, alderman or protector of the league of sleswig, known as a hezlag oath-bound fraternity. in 1130 the king wished to visit sleswig, and despite being defended by the congildi, he was massacred with his entire retinue."5 the statutes of the danish guilds especially those of saint kanut, flensbourg, and odense (which were written in 1200) included clauses quite similar to those of the english guilds: right of entry, close solidarity, mandatory assistance to assembl

rotherhoods, and other associations whose purposes appeared to conflict with canonical laws. the interdictions that were promulgated for this reason (and which could target only specific cases) provide us with valuable information on certain kinds of associations. on january 30, 1189, the council of rouen banned the societies and brotherhoods of clergy and laypeople that swore an all-encompassing oath of aid and protection to each other that could lead them to take actions that ran counter to canonical law and that might even lead to perjury. a century and a half later, on june 18, 1326, the council of avignon condemned certain fraternities and brotherhoods. from this action we have learned that these societies possessed particular insignia and a special language and writing with which mem

, on june 18, 1326, the council of avignon condemned certain fraternities and brotherhoods. from this action we have learned that these societies possessed particular insignia and a special language and writing with which members could recognize one another. the tenets of these groups obliged members to render to each other aid and protection in all matters and suggested that those who broke this oath would incur punishment. with regard to leadership, they elected a master as well as associate leaders who took the titles of abbots and priors. these societies, composed of nobles, laypeople, and ecclesiastics, were condemned by the council as having committed all manner of depredations against the life and property of their fellow citizens.6 there are no traces of guilds like these having ex

oral or roland; and godefroy de bissot or bissor. in 1126 hugues, count of champagne and donor of clairvaux, joined this number. together they drew their authority from the patriarch theocletes, sixty-seventh successor of the apostle john, for whom the templars maintained, along with the holy virgin, a special worship. these men took the three vows of obedience, poverty, and chastity and swore an oath to do all in their power to safeguard the roads and protect pilgrims against the attacks of brigands and infidels. initially the order, which at first followed the rule of saint augustine, did not expand greatly. in the ninth year of the order's existence, however, as guillaume de tyr notes "during the council held in france at troyes [in 1128, attended by the lord archbishops of reims and se

gious orders, a fact* it should be noted that in such cases the franchise does not provide complete exemption, for the craftsman must still pay the tallage. 88 the origins of freemasonry from ancient times to the middle ages that has often been overlooked given that many french authors (such as martin saint leon, olivier martin, and e. coornaert) generally studied only the corporate regime of the oath-bound and regulated crafts. certain english authors, however, such g. w. speth and lionel vibert, noted the distinction among crafts on this point. speth writes "the masons were free of restrictions, free of the ordinances of corporations, for the same reason that their employers were not citizens. but ecclesiastics who lived outside the cities and were their own masters* in his splendid book

master of the temple of lorene. ki fut maistres des mazons dou temple de lorene, who lived for some twenty-three years and died on la vigile de la chandelour lan [candlemas eve] m.cc.iiii.xx.vii [1287].16 the survival of the templar communities the communities of free and exempted craftsmen (francs metiers) under the aegis of the benedictines or the templars did not vanish with the appearance of oath-bound associations or with the emancipatory movement of the communes from manorial bonds or, most important, with the dissolution of the templar order. as we have seen, the status of many abbeys, with the exception of their manorial rights, was maintained for many centuries and royal authority did not have the power to impose its edicts in those areas under their jurisdiction. interestingly

earlier commitment. 150 from the art of building to the art of thinking the contract was concluded orally, but before this the valet swore on the saints that he would perform the trade "faithfully and well" depending on the profession, this swearing might involve the relics or images of the patron saints of the trade or the holy gospels.6 a. lantoine is therefore mistaken when he claims that the oath could not have been made on the bible in the lodges of operative catholic masons. we find this oath on the bible in corporative english masonry, which was also catholic. the "bible upon the altar" is therefore not an example of "huguenot contraband" smuggled to freemasonry.7 to obtain the grade of master it was first necessary that an apprentice show proof that he had fulfilled his apprentice

sterwork did not yet exist in the thirteenth century, but candidates for mastery were required to show guarantees of another order, such as taking an exam in the presence of wardens of the trade. candidates were also required to acquit the taxes or fees imposed by royal or manorial authority when the trade was not one that was free and exempt of such obligations. the recipient would then swear an oath on the "saints" to conform to established usages and customs and provide good and loyal work. it should be noted that women were accepted into the rank of masters in two very specific cases. there were certain trades that were exclusively composed of women (silk seamstresses, silk fabric makers, and so forth. in some other professions, women were accepted to the rank of master just as as men

and evolution of the corporative system the parisian-type craft community could also be found in a certain number of towns known as "sworn towns" at the end of the fourteenth century loyseau, in his traite des offices, explains that the sworn towns are those in which "certain sworn crafts exist, meaning those that have the right to exist as a body and a community in which membership is gained by oath" up until that time, sworn towns were fairly rare. in the majority of towns throughout the north, central, and midi regions of france, and even in paris in the areas of sovereign jurisdiction, including that of the templars, entry into a profession was free. it was the same throughout provence until the end of the fifteenth century. in bourdeaux, franchised trades were exercised in areas call

hat of the templars, entry into a profession was free. it was the same throughout provence until the end of the fifteenth century. in bourdeaux, franchised trades were exercised in areas called sauvetes or sauvetats. in lyon, crafts people were subject only to their own customs and to the police regulation of the municipality or the manorial authority to whom the masters were required to swear an oath of fealty. this last restriction shows that absolute freedom in the trades did not exist anywhere. there were only different systems of rules. an individual could oppose either the sworn trades or the trades goverened by municipal or manorial authority. even the francs metiers, despite the great privileges attached to them, fall into this second category. in all cases where trades were perfor

brotherhood the sum of eight sols and four deniers. each journeyman gave one denier per week to the community. the group's statutes included contingencies for granting brotherhood assistance to indigent foreign journeymen "for the honesty of said trade, if it should happen that anyone traveling through the region, as long as he is a worker of this trade, finds himself in need and gives his sworn oath that he lacks the wherewithal to meet his travel expenses, the sworn members will be bound to administer to 160 from the art of building to the art of thinking his wants for only one meal and to give him two sols and six deniers."15 the same patron saints found in paris were also worshipped by the brotherhoods of these provincial builders, with the addition of saint gregor, saint alpinien, sa

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

his without recognizing its series of grades; it regularized the memphis masons, in recognizing them as masons of the grade of master only. bro.marconis divested himself of all rights in relation to his rite, and transferred his powers to the grand orient of france, happy apparently to see that the rite, which he has created, did not perish. but we counted in vain upon his good faith and upon his oath. that brother continued clandestinely to give the high grades to isolated masons, addressing himself especially to strangers, and saying that his renunciation had effect only for france. indigence impelled him into that bad faith. the grand orient wished to come to his aid; he replied that he was not poor. the grand orient had the right to proceed against him; it had pity upon an old man; it

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

ibid. 26:17-33. the arizal on parashat toldot (2) 135 tent there, and there isaac fs servants dug a well. abimelech came to him from gerar, together with a group of his friends and phicol, chief of his troops. isaac said to them, gwhy have you come to me, seeing that you hated me and sent me away from you? h they replied, gwe have indeed seen that g-d has been with you, so we said: let the solemn oath between us now [continue] between us and you, and let us make a covenant with you, that you will do us no evil, just as we did not harm you, and just as we treated you only with kindness and let you leave in peace. from now on, be you blessed by g-d! h [isaac] prepared them a feast and they ate and drank. they got up early in the morning and made an oath to each other. isaac then sent them on

zohar 3:120b. 425 parashat vayikra [fourth installment] in this parashah, we are told about the four genres of sacrifices: the ascent-offering (olah, the peace-offering (shelamim, the sin-offering (chatat, and the guilt-offering (asham. an individual is required to offer and guiltoffering in a number of circumstances, among which is if he swore to do or not do something and then forgot about his oath and transgressed it. g cif someone takes an oath by articulating with his mouth to do evil or to do good [to himself].whatever a person may utter as an oath.and he forgets about it [and transgresses it, but he knew about it and [thus] incurred guilt cand confesses his sin, he must offer his guilt-offering to g-d c h1 in the course of explaining [the mystical significance of] the oath of artic

his sin, he must offer his guilt-offering to g-d c h1 in the course of explaining [the mystical significance of] the oath of articulation, we will explain the following passage from the mishnah, in tractate shevuot( goaths h: gthere are two types of oaths, which are [really] four. h2 the mishnah further on delineates what these types of oaths are specifically, using the example of eating:3 1. an oath not to eat. 2. an oath to eat. 3. an oath that he did not eat. 4. an oath that he ate. the first two are mentioned explicitly in the verse quoted above: gto do evil or to do good [to himself. h these are called the two gprinciple h forms of articulation-oaths, or, in the mishnaic idiom, the two gfathers. h the second two are not mentioned in the verse, and are called the two gderivative h or

the first two are mentioned explicitly in the verse quoted above: gto do evil or to do good [to himself. h these are called the two gprinciple h forms of articulation-oaths, or, in the mishnaic idiom, the two gfathers. h the second two are not mentioned in the verse, and are called the two gderivative h or gsecondary h forms, or the two goffspring. h in all four cases, if the person infringed the oath intentionally (by eating or not eating or knowing that he did eat or didn ft eat, he is punished with lashes. if he infringed the oath inadvertently (by forgetting he took it and eating or not eating, or forgetting that he had eaten or not eaten and swearing, he must bring the guilt-offering prescribed in the torah [on the mystical level] this passage discusses the name havayah as it is spell

onunciation, it has also been retained in the letter tav, and in yemenite pronunciation, it has also been retained in the letters gimel and dalet. letter spirant pronunciation aspirate pronunciation beit v b gimel (j) g dalet (th) d kaf ch k pei f p reish r r tav (s) t the word for goath h is shavua, which grammatically is the passive form of the word for gseven h (sheva. thus, a person taking an oath can be considered to have gseventhed h himself. this leads to the mystical interpretation of an oath as a manipulation of the name havayah using seven letters. the name havayah, as we know, can be spelled out in four principle ways, leading to the numerical values of 72, 63, 45, or 52. using the 45-name as an example, the spelling out of the name havayah is: yud-vav-dalet hei-alef vav-alef-va

h is that the two final letters of the name havayah tend gtoward doing evil h and the first two letters tend gtoward doing good. h this will be explained presently. it follows that this verse is in ascending order. g cto do evil or to do good c h refers to the final two letters and the first two letters of the name havayah. this affords us an explanation of the talmud fs statement: g[he takes] an oath [saying] ei shall eat f or [an oath saying] ei shall not eat. f h why does the talmud use eating as the example of the principle forms of an oath that when transgressed inadvertently requires a guilt offering? to explain: as is known, the seven gkings h that died are [the prototype of] z feir anpin and nukva, which are indicated by the two final letters of the name havayah, vavhei. the arizal

them from this level. therefore, the two letters vav-hei are referred to by the words gtoward evil, h meaning gi will not eat, h that is, it does not provide [the sparks of] the gkings h trapped inside evil with real eating. after these gkings h ascended back into atzilut and were rectified [the first two letters of the name havayah come into play, which] tend toward gdoing good, h this being the oath/seven that gi will eat. h for then eating and nourishment is given to them to satiety.much more than the minimal life-force required to merely keep them existing.from the first two letters of the name havayah, yudhei, which signify abba and ima. we see now why the talmud uses the example of eating to illustrate taking oaths and breaching them inadvertently. an goath h is a gseven, h an upper

of the methods by which certain types of oaths (shavuah) and vows (neder) may be annulled. know that even though it is stated in the zohar1 that oaths occur in nukva of z feir anpin and vows in the supernal ima, i.e, binah, in principle both occur in nukva of z feir anpin. this is alluded to by the verse, g cher husband will confirm it and her husband will annul it h2.whether git h be a vow or an oath. her ghusband h refers to z feir anpin, so the subject must be nukva of z feir anpin. as we have mentioned previously, the feminine aspect of the psyche is the drive within us to actualize g-d fs purpose in creation, making reality into his home. however, as we have also mentioned, this drive must be coupled with an equal drive to escape the mundane reality of this world in favor of the abstr

e, as the sages say, gvows ensure asceticism, h3 meaning that it behooves us all to set boundaries for ourselves as we prepare to venture into the world of materiality in order to conquer it for g-d fs purposes. thus, the arizal explains this constructive force of vows and oaths with reference to their salutary effect on nukva, the feminine archetype (the technical difference between a vow and an oath is that a vow is a promise a person makes with regard to a specific object, while an oath is a promise he makes with regard to his own behavior) the mystical explanation [of vows and oaths] is as follows: vapor issues from the mouth of z feir anpin and becomes light that encompasses the seven lower sub-sefirot of his nukva. these are the seven gvanities h mentioned in the [opening of the] boo

elet, vanity of vanities, all is vanity. h the word gvanity h occurs in the singular three times in this verse, and twice in the plural (as the word gvanities h. if we take each plural to mean 2, the minimum plural, then we have seven vanities. here, though, the word is taken in its primary meaning of gvapor. h they issue from the mouth of z feir anpin. this is the mystical significance of a true oath. it is a positive commandment to make a true oath in the name of g-d [when the torah requires it, as it is written, g cand you will swear by his name. h4 1 2:91b. 2 numbers 30:14. 3 avot 3:13. 4 deuteronomy 10:20. the arizal on parashat matot (2) 666 the word for goath h (shavuah) is related to the word for gseven h (sheva, and can be interpreted as the passive form of that word, i.e, as if i

make a true oath in the name of g-d [when the torah requires it, as it is written, g cand you will swear by his name. h4 1 2:91b. 2 numbers 30:14. 3 avot 3:13. 4 deuteronomy 10:20. the arizal on parashat matot (2) 666 the word for goath h (shavuah) is related to the word for gseven h (sheva, and can be interpreted as the passive form of that word, i.e, as if it meant gseventhed, h and gto take an oath h means gto seventh oneself. h mystically, this refers to enveloping the seven lower sefirot of nukva with the vapor from the mouth of z feir anpin. the seven vapors of her enveloping light issue from the mouth of z feir anpin, which is referred to as gtruth. h thus, someone who makes a true oath elicits lightvapor from the mouth of z feir anpin, which manifests as seven vapors that envelop t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

. 3" he is the accusor, the evil genius, who would bind the candidate's soul in darkness with forces of the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the throne of the east. the god-form of osiris, represented by the hierophant on the throne, remains there maintaining the balance of forces in the temple. as the hierophant passes between the pillars on the way to the altar, he assumes a second form of his office which is having consented to tak

e =val. 3 book 5, p. 124 the canopic gods neophyte ritual 115 higher self, steps upon and keeps down the evil triad until the danger is passed. however "well prepared" or knowledgeable before initiation, the critical choice of the aspirant's soul is the same for everyone, and is especially equal in the equilibrating system of the golden dawn. also present for the judgement, disappearing after the oath, are the invisible stations of the 42 assessors. these god-forms are more like accusors than assessors, as the deceased in the book of the dead is required to deny to each one of them a particular crime or fault in the "negative confession" in the= rn temple these gods are represented through visualization by the officers, reinforced by other members present. contemplation of these and the ot

there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary lie in the wicked and foolish hearts, they cannot reign in any heart that has not the natural virtues to be their throne. he who is the fountain of the spirit of man and of things, came not to break, but to fulfill the law. are you ready to take this oath. cand (prompted by hepon) i am ready. him then you will kneel on both your knees. hierophant comes to the east of the altar with his sceptre. hegemon assists <22> candidate to kneel, and stands right of candidate. hiereus stands to left. kerux, stolistesanddadouchosc omplete thehexagramofofficersass hown below. ceort) hicrophank -0, stoli0s-t e- s -d -a -d o -u chos/ 0\ i, hiero give me your

in the world who has not been initiated into it; nor will i discuss them with any member who has not the pass-word for the time being, or who has resigned, demitted or been expelled. i undertake to maintain a kindly and benevolent relation with all the fratres and sorores of this order. i solemnly promise to keep secret any information i may have gathered concerning this order before taking this oath. i solemnly promise that any ritual or lecture placed in my care or any cover containing them, shall bear the official label of this order. i will neither copy nor allow to be copied, any manuscript, until i have obtained permission of the second order, lest our secret knowledge be revealed through my neglect. i solemnly promise not to suffer myself to be placed in such a state of passivity

rater, it is my duty to deliver this exhortation to you. remember your obligation in this order to secrecy- for strength is in silence, and the seed of wisdom is sown in silence and grows in darkness and mystery. remember that you hold all religions in reverence, for there is none but contains a ray from the ineffable light that you are seeking. remember the penalty that awaits the breaker of his oath. remember the mystery that you have received, and that the secret of wisdom can be discerned only from the place of balanced powers. study well the great arcanum of the proper equilibrium of severity <37> and mercy, for either unbalanced is not good. unbalanced severity is cruelty and oppression; unbalanced mercy is but weakness and the golden dawn: volume ii book two would permit evil to exi

that which is below. thus also, the truths which by material science we investigate, are but special examples of the all-pervading laws of the universe. so, within this pure and limpid fluid, lie hidden and unperceived of mortal eyes, the elements bearing the semblance of blood, even as within the mind and brain of the initiate lie concealed the divine secrets of the hidden knolwedge. yet if the oath be forgotten, and the solemn pledge broken, then that which is secret shall be revealed, even as this pure fluid reveals the semblance of blood. k e r n adds fluid from the other dish. let this remind thee ever, 0 neophyte, how easily by a careless or unthinking word, thou mayst betray that which thou hast sworn to keep secret and rnayst reveal the hidden knowledge imparted to thee, and plant

pure fluid reveals the semblance of blood. k e r n adds fluid from the other dish. let this remind thee ever, 0 neophyte, how easily by a careless or unthinking word, thou mayst betray that which thou hast sworn to keep secret and rnayst reveal the hidden knowledge imparted to thee, and planted in thy brain and in thy mind. and let the hue of blood remind thee that if thou shalt fail in this thy oath of secrecy, thy blood may be poured out and thy body broken; for heavy is the penalty exacted by the guardians of the hidden knowledge from those who wilfully betray their trust <39> hierophant comes to the table. the register is signed. neophyte ritual 131 hiero resume your seat, and remember that your admission to this order does not give you the right to initiate any other person without a

that in this event i will not abuse the great power entrusted to me. netiach i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking, and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may read on me. hod i further promise to support the admission of both sexes to our <215> order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slandering nor evil-speaking, nor repeating nor tale-bearing, whereby strife and ill-feeling may be enge

n the grand word yeheshuah, by the key-word i n r i, and through the concealed word lvx, i have opened the vault of the adepts. all give lvx signs. second let the cross of the obligation be set in its place. chief upon this cross of the obligation, i, freely and unasked, on behalf of the second order, do hereby pledge myself for the due performance and fulfillment of the respective clauses of the oath taken by each member on the cross of suffering at his admission to the grade of adeptus minor <275> second it is written 'whosoever shall be great among you shall be your minister, and whosoever of you will be the chiefest, shall be the servant of all."i therefore, on behalf of the second order, do require of you to divest yourself of your robes and insignia as a chief adept, to clothe yourse

mprises, altogether, seven formulae. for the first five of these, i have provided herewith examples of the appropriate kind of ritual in order to enable the reader or stude.nt to form some notion of their nature. they are not produced here that they may be slavishly "note: here we have the heart of the golden dawn's magic of light. just as the profane ego, the "ferson" of the neophyte is bound by oath of submission and faith to the current invested in the golden dawn in the neophyte ritual, so too, every semi-autonomous process, conscious and unconscious,dwelling with that ego in the kingdom of the mind must likewise be initiated as a neophyte in the golden dawn. at every conceivable level of your personality, the little whirling wheels of the cross-flux of the elemental forces represented

RITE OF THE OPPOSER

of heaven doth turn upon its heart, so let all revolve upon this point. as the circle doth turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following

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

st be of the most intact and scrupulous cleanliness. the ceremony 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 gu

the masks of its myrmidons. for the rest, their doctrine is summed up in the cultus of love and licence. the association came into existence when the roman church was persecuting freemasonry. the mopses pretended to recruit only among catholics, and for the penal pledge at reception they substituted a solemn engagement upon honour to reveal no secrets of the order. it was more effectual than any oath and silenced religious objections. the name of the templar baphomet, which should be spelt kabalistically backwards, is composed of three abbreviations: tem. ohp. ab, templi omnium hominum pacts abbas, gthe father of the temple of peace of all men h. according to some, the baphomet was a monstrous head, but according to others, a demon in the form of a goat. a sculptured coffer was disinterre

RUBY TABLET OF SET

n man is. 3. the four traditional words of magical initiation are, and. 4. baal and beelzebub can be associated with what egyptian symbol? the. 5. the visible degrees of consciousness are, and. 6. the four possible states of consciousness are, and. 7. the temple of the magician represents. 8. the symbols used in magickal work determine. 9. the word expresses the_ and is symbolized by the. 10. the oath is an expression of the magician's will and of his magickal. 11. the expression of the will should be limited to calculated. 12. the secret of the graal is. 13. the three forms of the elixer of the cup are, and. 14. the 'nature' of the cup is. 15. the quality which purifies the work of the magician is. 16. the sword is related to the element_ and corresponds to the human. 17. the sword frees

, describe what is meant by the "intellectual decompression chamber" 22. what is the difference between a ritual and a ceremony? 23. what is the greatest obstacle to consciousness? why? 24. what is the difference between essence and personality? 25. what is the magickal symbolism of the altar? 26. explain what a magician should do in considering plans for an altar. 27. what is meant by a magickal oath and how may that oath be broken? 28. why is it important to so identify the will with the self that it becomes unconscious? 29. explain the true value in controlling both feelings and emotions. 30. what are the best ways to get rid of preconceived or inculcated ideas? 31. it is said that "understanding is the structuralization of knowledge" please explain this. 32. explain why the cup must al

aration from the objective universe and, from that point of perspective, uttering a word[=formulating a philosophy] to alter that universe in some fashion. nuit's reaction is one of inertia. the change is resisted, but once accomplished it is reinforced. once a magus has successfully completed his task, he becomes obsolete as such and must either revert to the level of magister templi or take the oath of ipsissimus. 24. i am nuit, and my word is six and fifty. 25. divide, add, multiply, and understand. crowley divided 6 by 50 and got 0.12, which he thought might signify his 0=2 equation. his other attempts to solve the mathematical riddles of these verses were unsuccessful, though he attributed one or two cabalistic symbols to the numbers that resulted. he did not, however, uncover the wor

ber [dress according to setian custom [purify the air by ringing the bell [light the black flame/ open the gate [the celebrant traces the pentagram of set with the sword, starting at the eighth angle, and proceding to the seventh, sixth, fifth, and finally the ninth. at each point he says [eighth angle] within is [seventh] the first flame [sixth] creation [fifth] darkness [ninth] eternal life the oath by the pentagram of set, i swear henceforth to be a noble representative of the principle of isolate intelligence, the majestic set, who is ordered in and of his self and whose will is manifest in this world through the ordinance of his priesthood. invocation in the name of set, the prince of darkness, i enter upon this work of creation and self generated godly becoming. by the magic of your

t secrets- giving meaning where there was none. tonight we remanifest their steps [magus flowers walks to the first station. adept reed lights the candles and priestess lance speaks] i am arachne, who bested athena in the art of weaving. i am avoozal, fanged guardian of the wealth of koboldom. i am the dark shape that hides in your own houses. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [arachne] this is the oath: i will use all my arts- venom, hiding, snaring, that my kind will live. this is the sign of the oath [she makes the hondstodhur of the hagalaz rune. the other initiates do likewise as a sign of taking the oath] this is the secret of the spider: if you bring what is within your black hearts in

lance between all things within your life and the worlds [magus flowers walks to the next station. priestess elizabeth reynolds lights the candles, and magister neilly speaks] i am selket, surveyor of the wasteland. i am serket-hetyt, who causes the dead to breathe and the living to suffocate. i am the scorpion who lives in the midst of death. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [serket-hetyt] this is the oath: i will push myself to the outermost limits, ready to defend myself from the strange beings i may encounter. this is the sign of the oath [magister neilly holds up his left hand. the index, little finger, and thumb are held against the palm. the other two fingers are extended, and the who

f time and know the intense joy of living in any time, any space, or any body [magus flowers walks to the next station. adept cinda seaton lights the candles, and magister robinson speaks] i am meretseger, who can kill or cure the worker. i am mehenet imenet, who blinds the maker of false oaths. i am the snake who lies coiled, ready to strike. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [meretseger] this is the oath: i will not waste my energy seeking to control that which is not essential to my essence- instead i will build great energy waiting for the right time to strike. this is the sign of the oath [magister robinson extends his left hand and slowly coils it up into a fist. the initiates do likewi

e are to grow we must shed that skin again and again and bring forth our shiny selves [magus flowers walks to the next station. priest webb lights the candles, and magistra reynolds speaks] i am wepwawet, who opens the way by my fierceness. i am anubis, who guards the pyramids with flashing teeth. i am the jackal, who gnaws bones in the night. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [wepwawet] this is the oath: i will never give up watchfulness. this is the sign of the oath [magistra reynolds touches her face beneath the left eye with the index and middle fingers of her left hand. the initiates do likewise as sign of taking the oath] this is the secret of the jackal: you must find the hill of bones

place watch the worlds with your eyes glowing with the glory of your desire [magus flowers walks to the next station. adept johnson lights the candles, and priest rivera speaks] i am voivode dracul whom no grave can hold. i am the vampyre whose passion remains in the world as long as blood flows. i am the bat who terrifies the self righteous. if you would hear my secret, you must take a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [voivode dracul] this is the oath: i will never forget that the blood is the life. this is the sign of the oath [priest rivera presses the index and middle fingers of his right hand against the pulse of his left wrist. the initiates do likewise as sign of taking the oath] this is the secret of the bat: with the fangs of

act of darkest love. what is exchanged lives forever [magus flowers walks to the next station. adept charles lamkin lights the two candles, and priest zimmer speaks] i am sakhmet who nearly destroyed mankind in my bloodlust. i am mut, who purrs at the touch of the fearless hand. i am the lion whom all of mankind has made a symbol of strength. if you would hear my secret, you must swear a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [sakhmet] this is the oath: i will master my rage and use it only when it is needed. this is the sign of the oath [priest zimmer flexes his left hand like a claw, then relaxes it, drawing the hand back to himself. the other initiates do likewise as a sign of taking the oath] this is the secret of the lion: you can make

orld your plaything- mercy and justice lie within your talons [magus flowers walks to the next station. adept gyori lights the candles, and priest rigby speaks] i am fenris, whose howls shake the world tree. i am fenris, who swallowed the hand of tyr and one day will swallow your sun. i am the wolf whose packs persist despite the evil of men. if you would hear my secret, you must swear a terrible oath [magus flowers] we would learn your secret even if the knowledge damns us [fenris] this is the oath: i will find a pack to run with whose members are as strong and fierce as i. this is the sign of the oath [priest rigby performs the hondstodhur of the wunjo rune, by closing the tip of the thumb together with the ring and little fingers of his left hand- keeping the other two straight and poin

SATANGEL

s and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from the more or less typical flights to nocturnal assemblies and the killing of infants the aforesaid jobertus said and confessed, under freely given oath. that for ten years and more he served a certain powerful man in bavaria who was called johannes cunalis, who is a priest and plebanus, in a city called munich. likewise he said and confessed that this johannes cunalis had in his possession a librum de nigromancia, and that when he who spoke opened this book at once there appeared to him three demons, one named luxuriosus, another superbus, a

SATANIC RITUALS

ess, wherein all secrets abide [initiate stands and dons the black robe. priest then places amulet around initiate's neck, while saying] priest: i place the amulet of baphomet upon you, and therewith seal thy eternal commitment to satan, lord of thy chosen realm, and thy unyielding loyalty to the wondrous order of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to life, and declareth thy friendship with lucifer, lord of light, who is exalted as satan. thou receiveth the sigil of baphomet and embraceth the

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

reminiscent of the bacchanalia that existed during the times of the roman empire. the bacchanalia was originally a secret sorority that eventually initiated men into its cult. its members, who were said to indulge licentiously in their passions, were also alleged to have been responsible for a number of deaths, performed in secret caves, and defilements of its male members who refused to take the oath of the cult or to commit specific vices. when the cult was finally repressed by the authorities there was estimated to be some 7000 men and women who were members, many of whom were arrested and imprisoned whilst their meeting places were destroyed and the bacchanalia were prohibited throughout rome. the similarity between the bacchanalia, the witches sabbath and the black mass are therefore

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

y of divinities was replaced by the ministry of religion, which required people to register at local shinto shrines (rather than at buddhist temples. the ministry required that the nation s young people be taught an official history of the nation s origins and to respect the emperor as divine. further, the government enacted the imperial rescript on education, which required students to recite an oath saying that they were willing to give up their lives for the emperor. portraits of the emperor were distributed, and people were encouraged to worship them. emperor worship, and the presumed divinity of the emperor, justified aggressive expansion of the japanese empire throughout the pacific region in the 1930s and after the outbreak of world war ii (1939 45; a war in which great britain, fra

bly of the gods, and have found life! utanapishtim spoke to gilgamesh, saying: i will reveal to you, gilgamesh, a thing that is hidden, a secret of the gods i will tell you! shuruppak, a city that you surely know, situated on the banks of the euphrates, that city was very old, and there were gods inside it. the hearts of the great gods moved them to inflict the flood. their father anu uttered the oath (of secrecy, valiant enlil was their adviser, ninurta was their chamberlain, ennugi was their minister of canals. ea, the clever prince, was under oath with them so he repeated their talk to the reed house: reed house, reed house! wall, wall! o man of shuruppak, son of ubartutu: tear down the house and build a boat! abandon wealth and seek living beings! spurn possessions and keep alive livin

s in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. ought: anything. adversary: enemy, opponent. in the way: in company. thence: from there. uttermost: greatest amount. farthing: a former british coin, worth about a quarter of a penny. lust: long for, desire. forswear: be guilty of lying or giving false evidence or of breaking an oath. 208 world religions: primary sources bible 5:48 be ye therefore perfect, even as your father which is in heaven is perfect. chapter 6 6:1 take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your father which is in heaven. 6:3 but when thou doest alms, let not thy left hand know what thy right hand doeth: 6:4 that thine alms may be in secret: and

SEPHER HA BAHIR

the sixth voice is (psalm 29:8, god s voice shakes the desert. it is thus written (psalm 18:51) he does kindness to his messiah, to david and his descendants until eternity more than [when israel was] in the desert [the seventh voice is (psalm 29:9, god s voice makes hinds to calf, strips the forests bare, and in his temple, all say glory. it is thus written (song of songs 2:7) i bind you with an oath, o daughters of jerusalem, with the hosts, or with the hinds of the field. this teaches us that the torah was given with seven voices. in each of them the master of the universe revealed himself to them, and they saw him. it is thus written, and all the people saw the voices. 46. one verse states (2 samuel 22:10, he bent the heavens and came down, with gloom under his feet. another verse says

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

collected, and every formal hair in its frizzled place "yes, yes" he said in a muttered tone "i hear them; my good jacobins are at their post on the stairs. pity they swear so! i have a law against oaths, the manners of the poor and virtuous people must be reformed. when all is safe, an example or two amongst those good jacobins would make effect. faithful fellows, how they love me! hum! what an oath was that! they need not swear so loud, upon the very staircase, too! it detracts from my reputation. ha! steps" the soliloquist glanced at the opposite mirror, and took up a volume; he seemed absorbed in its contents, as a tall fellow, a bludgeon in his hand, a girdle adorned with pistols round his waist, opened the door, and announced two visitors. the one was a young man, said to resemble r

on with crime had taught him, he resolved to trust the rest to the passions of the italian, when raised to the height to which he was prepared to lead them "pardon me" he said "my love made me too presumptuous; and yet it is only that love, my sympathy for thee, beautiful and betrayed, that can induce me to wrong, with my revelations, one whom i have regarded as a brother. i can depend upon thine oath to conceal all from glyndon "on my oath and my wrongs and my mountain blood "enough! get thy hat and mantle, and follow me" as fillide left the room, nicot's eyes again rested on the gold; it was much, much more than he had dared to hope for; and as he peered into the well and opened the drawers, he perceived a packet of letters in the well-known hand of camille desmoulins. he seized he opene

spierre's orders to despatch the whole fournee are unequivocal "pooh" said fouquier, with a coarse, loud laugh "we must try them en masse. i know how to deal with our jury 'je pense, citoyens, que vous etes convaincus du crime des accuses (i think, citizens, that you are convinced of the crime of the accused) ha! ha! the longer the list, the shorter the work "oh, yes" growled out henriot, with an oath, as usual, half-drunk, and lolling on his chair, with his spurred heels on the table "little tinville is the man for despatch "citizen henriot" said dumas, gravely "permit me to request thee to select another footstool; and for the rest, let me warn thee that tomorrow is a critical and important day; one that will decide the fate of france "a fig for little france! vive le vertueux robespierr

SIR WALLIS BUDGE EGYPTIAN MAGIC

fiercer than the flame and the furnace, and the majesty of the great god said 'i consent that isis shall search into me, and that my name shall pass from me into her' then the god hid himself from the gods, and his place in the boat of millions of years was empty. and when the time had arrived for the heart of ra to come forth, isis spake unto her son horus, saying 'the god hath bound himself by oath to deliver up his two eyes (i.e, the sun and moon' thus was the name of the great god taken from him, and isis, the lady of words of magical power, said 'depart, poison, go forth from ea. o eye of horus, go forth from the god, and shine outside his mouth. it is i who work, it is i who make to fall down upon the earth the vanquished poison, for the name of the great god hath been taken away fr

SOLOMON

owards the blast of the spirit. and when the flask is blown out, thou wilt understand that the demon is (in it. then hastily tie up the mouth of to flask, and seal it securely with the seal-ring, and lay it carefully on the camel and bring it me hither. and if on the way it offer thee gold or silver or treasure in return for letting it go, see that thou be not persuaded. but arrange without using oath to release it. and then if it point out to the places where are gold or silver, mark the places and seal them with this seal. and bring the demon to me. and now depart, and fare thee well" 120. then the youth did as was bidden him. and he ordered his camel, and laid on it a flask, and set off into arabia. and the men of that region would not believe that he would be able to catch the evil spi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

hey formed a community, whose members were directed to lead a life suited to the development of the higher self within their souls, and so to achieve rebirth. 154 the aspirant was subjected to stringent tests in order to establish whether or not he was sufficiently mature to make himself ready for the higher life. on being accepted, he had to spend a period as a probationer, and to swear a solemn oath not to reveal to outsiders the secrets of their discipline. jesus in his historical setting 141 community life itself was devoted to the crushing of humanity s lower nature, so as to awaken more and more the spirit, which is there slumbering within him. experience of the spirit permitted members, after a certain stage had been reached, to be admitted into a higher order. this exercised author

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

scorted out. sv: yes. yeah. after the ceremony was all over. i mean, the other people also did theirs as well. they had to swear their allegiance too. gs: and they were the same age as you? sv: the two children were, but there were also three adults that went forward and did the same. and afterwards, we were told (slowly and precisely "may the same to you or worse occur should you ever break this oath" gs: hm. so it's basically. whew! imagine at that age, what [this would do. and you weren't really prepped for this, were you? you were told there was a ceremony, but you didn't expect anything like this, from what i've gathered talking to you. sv: it was very difficult to go through, just because the sense of horrific oppression down there was the worst i've [ever felt] i've gone through som

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

resartus "is man guided and commanded, made happy made wretched. he everywhere finds himself surrounded with symbols, recognized as such or not recognized."11 as you'll discover in codex magica, the elite use many symbols and signs to hide and obfuscate their magical work and alchemy. in the blue lodge (the first three caution!-you are entering the forbidden zone 19 degrees, the initiate takes an oath of obligation, pledging: i will always hail, ever conceal, and never reveal, any of the arts, parts, or points of the hidden mysteries of ancient free masonry. 12 the order of the eastern star, the women's masonic organization, informs its new members that the order teaches them of their duties and obligations "by means of secret signs and passwords."13 the initiate is further instructed that

, as it should be. but kept secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that a

this devilish sign. wine from a human skull many other facets and activities pertaining to this degree's ritual stamp it as pure luciferian and its holder as a lucifer worshipper. during the initiation into the seventh degree royal arch mason (york rite) or 13th degree (scottish rite, the candidate drinks wine from a human skull. by this monstrous act, he reinforces the fact that he has taken an oath swearing to "have his skull struck off and his brains exposed to the scorching rays of a median sun" should he ever divulge masonic secrets. he goes on to demand that if he does divulge secrets, may all the sins of the dead person whose skull he is drinking from be heaped upon his, the candidate's, head.6 so we see that the mason's newfound "god" jahbuhlun (jah-baal-on, is a rigid taskmaster

explanation for this sign a myth intended to divert the profane from the truth is that it refers to the fourth chapter of exodus in the holy bible "and the lord said unto moses, put now thine hand into thy bosom; and he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow" leprous, indeed, is the hand of the mason who vainly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshipped the true i am, the god who reigns for all eternity in heaven. hidden hand of the men of jahbuhlun 59 60 codex magica george washington in a masonic pose. around his neck is the emblem of the moon goddess, feminine complement to the sun god, osiri

entually disbanded when public awareness grew that this small band of conspirators seemed to be exercising undue control of governments. initiates of many occult societies, including masons and rosicrucians, select a mark peculiar to them which they affix to their signature. this is george washington's signature. see if you can find his "mark" 62 codex magica president george washington takes the oath of office as the first president of the united states following the adoption of the u.s. constitution by the states. the gentleman standing directly behind him is giving a decidedly diabolical version of a secret society hand sign (g. washington: master mason, by allen e. roberts, macoy publishing& masonic supply co, inc, richmond, virginia, sketch by ronald lehew) many paintings and drawings

the fingers crooked. then, draw the hand smartly across the breast from left to right and let it drop to the side. in performing the sign, the individual is taking his right hand, making a type of beastly devil's claw out of it and then raking it across the breast from left to right. c. f. mcquaig, in the masonic report, calls this the penal sign. it is made to remind the person giving it of his oath taken, that if he discloses the secrets of the order or gives aid and comfort to its enemies, he should have the right breast torn open and the heart torn out. in sum, this is a ghastly sign warning of death to he who dares betray the order of the illuminati. sign of the fellow craft, or second degree. notice the right hand position on the breast with the fingers crooked in somewhat of a loos

john j. robinson, author of a celebrated book, born in blood defending freemasonry and blasting its critics, also referenced the grand hailing sign of distress sign taught in the 3 ritual: after brief ceremonies, the blindfold is removed, and the newly sworn master mason is taught several secrets of that degree. he learns the penal sign, the hand signal based on the penalty of the master mason's oath, which is to pass the hand in a slashing motion, palm downward and thumb toward the body, across his stomach. the due-guard of the master mason repeats the position of his hands on the holy bible and the compass and square as he takes the oath: with his upper arms along his sides, forearms out straight, with palms down. to this point, the ceremony is much like that of the first two degrees, b

there no help for a son of the widow" a reference to hiram, legendary master craftsman at the building of the temple of solomon, about whom the initiate has yet been told nothing, and whom masons identify with the metalworker that scripture describes as "a son of a widow of naphtali."5 note that robinson makes mention of the "penal sign, the hand signal based on the penalty of the master mason's oath" in codex magica, you will see several examples of this signal, including a photo of soviet dictator joseph stalin and one of former house speaker newt gingrich. in his book freemasonry, jack harris, a former master mason who renounced the order after converting to christianity, quotes at length the ritual according to the state of maryland's masonic manual.6 that manual assures the mason tha

rk of new age evolutionist and educator maria montessori. in the babylonian religion, as the initiate entered into the "mysteries" part of the ritual was the drinking from the cup of the woman (the goddess. here, in this ancient woodcut we find a supplicant kneeling while raising his hands in submissive fashion after just drinking from the cup. the priest (at right) appears to be administering an oath while offering an oblation perhaps a wafer, piece of bread, or honycomb with his left hand (kittos' biblical cyclopedia; reprinted in alexander hislop's the two babylons, first edition 1916, american edition by loi/eaux bros, 1916) 188 codex magica former president bill clinton gives the sign of admiration as he views a painting of the late president harry truman. both clinton and truman were

with communist dictator fidel castro. castro gives a sign showing he is a member of the odd fellows, a masonic affliated secret order popular in cuba. meanwhile, carter presents the dueguard of the fellow craft (2 (photo: usa today newspaper, may 16, 2002, p. 11a) supreme court justice nominee clarence thomas, appearing before a u.s. senate committee, in 1991, holds his right hand up to take the oath. but at the same time, thomas places his left hand and arm in such a fashion as to present the familiar dueguard of a fellow craft sign of freemasonry. 1 9 2 codex magica excerpt (p. 22) of richardson's monitor of freemasonry, illustrating and describing the sign and due-guard of a fellow craft mason. an excerpt, page 107, from the 1826 book freemasonry exposed by captain william morgan, show

s provide the most grotesque sight. on the rug we read "the goal of initiation" and, indeed, it is reportedly before this imposing black stone altar that the candidate for the 33rd degree kneels and drinks wine from a human skull. the medical profession uses the winged caduceus, symbol of mercury, the ancient god of commerce, as a universal sign, or logo. medical doctors even take the hippocratic oath, vowing obeisance to asclepius, the greek god of healing. the caduceus design is of two serpents intertwined around a staff, or pole, facing each other. again, this is evidence of llluminist doctrine of the integration of opposites. the two serpents are the same as the emblem of freemasonrythe double-headed eagle. that ravenous dark bird 251 252 codex magica the shadow figure in the backgroun

THE BLACK LODGE

abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate along the planes on which the aspirant has consciousness and volition, no matter how undeveloped they may be, the act of aspiring itself is irrevocable. there is no turning back. thus it is said that a magickal oath truly taken can never be broken. when aspiration is not pure, the process may be temporarily activated in one or two planes; but this innervation will cease once the energy that stirred things runs out. many are the energies that can activate this process. not the least common of these is sexual attraction to some other aspirant (this is also one reason that aspirants in the a .a. are require

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

has driven all such men and women who claim to have familiar spirits out of the land of israel. if she even acknowledges that she has such abilities, she could be put to death. saul, desperate for counsel from the spirit of samuel, swears to her by the lord that no punishment will come to her if she will perform this favor for him. he promises that he will tell no one. satisfied with her client s oath of secrecy, the witch asks whom she shall ask her spirit control to summon from the land of the dead. saul answers, bring me samuel. when the woman sees the spirit of samuel materialize before her, it is also given to her to know that her client is king saul, none other than the very ruler who had banished all mediums and conjurors from israel. saul once again reassures her that no harm will

ion. the aspirants must enter a trance during the dancing and the drumming and allow a god to possess them. once the possession has taken place, the shaman must determine which gods are in which initiate so the correct rituals may be performed. the process is assisted by the sacrifice of an animal and the shaman smearing blood over the initiates. once the initiates have been blooded, they take an oath of loyalty to the cult. later, when the trance state and the possessing spirit has left them, the aspirants, now members of the macumba cult, usually have no memory of the ritual proceedings. m delving deeper huxley, francis.the invisibles. new york: mcgraw- hill, 1966. macumba, occultopedia [online] http//www.occultopedia. com/m/ macumba.htm. 23 january 2002 middleton, john, ed. magic, witch

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

men would bring with them upon their own return. if only seabury would have transferred the grisly head to gavitt s vessel along with his report of the monster, the doubting world would have had its first mounted sea serpent s head more than 150 years ago. captain seabury s account of the incredible sea serpent arrived safely in new bedford and was entered into the records along with the personal oath of captain gavitt. but the monongahela never returned to port with its incredible cargo. years later her nameboard was found on the shore of umnak island in the aleutians. m delving deeper carrington, richard. mermaids and mastodons. london: arrow books, 1960. 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 96 mysterious creatures cleary, ryan. monste

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

approval of both the church and the holy roman emperor, but as time passed the holy vehm became a law unto itself, passing judgment on all those whom they decided should receive a death sentence. because the society began with only a handful of members and violent retaliation could be expected from any gang of outlaws who might learn the identities of those commoners who dared to oppose them, an oath of secrecy was imposed upon all those with the courage to join the ranks of the vehm. during the initiation ceremonies, candidates vowed to kill themselves and even their spouses and children, rather than permit any society secrets to be betrayed. once the oath had been made, one of the vehm fs stuhlherren or judges, would move his sword across the initiates f throats, drawing a few drops of

en designated a kind of buffer zone between the kikuyu and their traditional enemies the mazai tribe. the ranks of the mau-mau increased when they began to force many unwilling individuals from other tribes into participating in their blood oaths. the oathing ceremonies began with the new members taking a vow to honor the old religion of their tribal ancestors. there were at least seven stages of oath-taking, which might take several days or weeks to complete and which included the drinking of blood, eating portions of human flesh, cohabiting with animals, and ingesting bits of brains from disinterred corpses. after the seventh stage of the oath-taking had been reached, the members had to repeat the cycle and reinforce their vows by beginning again. no man or woman was exempt from this req

tury in northeast china, the yellow turbans revered chang cheuh, a great healer and magician, as a savior of the nation against the despotic han dynasty. cheuh fs society soon numbered so many thousands that he needed 36 generals to lead the rebellion that conquered the entire north of china within less than a month. three of chang cheuh fs disciples have been credited with taking the first blood oath when each of them slit open a vein, filled a vessel with blood, and drank the mixture of their vital fluid while vowing eternal brotherhood. this basic blood oath ceremony, with many variations, became an integral part of tong ritual. in the summer of 1900, the notorious boxer tong drove more than 3,000 people. mainly european missionaries, their families, and chinese christian converts.into

after a period of spasmodic twitching, foaming at the mouth and screaming hysterically, they would roll about on the ground until they became unconscious. at this point, they were led into the inner temple to be taught the magical secrets of the tong and to receive their power of invulnerability against death at the hands of a foreigner. the imparting of invulnerability was followed by the blood oath of the tong, in which each initiate drank a measure of blood. initially the violence of the boxers was directed against small christian missionary 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 36 secret societies thetrue name of the tong was gi ho chuan, h which means the tong of gthe fists of righteous harmony. h outposts, especially in the shantun

rriage to rosemary, buckland handed over leadership of the gardnerian coven to a couple on long island and moved, with his museum, to weirs beach, new hampshire. there he married his second wife, joan taylor. by 1973 buckland had determined that gardnerian wicca did not totally fulfill his religious requirements. he founded a new branch of the craft, taking nothing from gardnerian (because of his oath to that tradition) but writing all new material. he based it on a saxon background and called it seax-wica, or saxon witchcraft. contrary to reports by various misinformed writers, seax-wica was not started as a joke but as a serious branch of witchcraft.a branch to which buckland then dedicated himself. today the seax-wica tradition is found worldwide. buckland moved from new hampshire to vi

ire, traditional witches became nervous and upset that he was beginning to reveal too much to the general public. then, when the witchcraft laws were repealed in great britain in 1951 and gardner wrote witchcraft today (1954, a nonfictional treatment of modern witchcraft, he incurred the wrath of many traditional members of wicca. gardner argued that he did not reveal any secrets protected by the oath that he had taken during his initiation, but he feared that because so many of the traditional witches were growing very old, new members had to be encouraged to keep the craft alive. he announced his intentions to publish more books about wicca and to become an outspoken spokesperson for witchcraft. from that time on, gardner began to develop his own tradition that might be described as a co

and many other volumes of eastern religious and non-western philosophies. most of all, though, leek learned from her grandmother, who taught her the craft of the wise. once her preliminary instruction was completed, the young initiate journeyed to france, to the gorge du loup where leek was initiated into the world fs oldest religion. in her book diary of a witch (1969, leek described briefly the oath of fidelity that every witch solemnly gives on the night of his or her initiation: git is accepted as being binding forever, and no initiate can take it lightly. she accepts wholeheartedly all the tenets of witchcraft. the acceptance of the supreme being, the knowledge that good and evil are equal parts of a human being, and that she must personally strive to outbalance evil with good. she mu

THE GOD OF THE WITCHES

notexhaustive, they cover a century and are taken from the actual trials as well as from the generalisations ofthose writers who heard the evidence at first-hand and had themselves tried many cases. danaeus[6] wassuch an author, he wrote in 1575 that the "witches acknowledge the devil for their god, call upon him, prayto him, and trust in him, and that when they go to the sabbath "they repeat the oath which they have givenunto him in acknowledging him to be their god. of the aberdeen witches, tried in 1596[7] agnes wobsterwas accused of having dealings with "satan whom thou callest thy god; marion grant confessed thatchristsonday was the name of the divine personage "christsonday bade thee call him lord, and caused theeto worship him on thy knees as thy lord. boguet,[8] the inquisitor, who

man,whom she knew to be an evil spirit, and that he gave her a new name, saying, i baptise thee mary; jonetmorisoun "trysted with the devil, and he asked what was her name, and she answered, jonet morisoun, thename that god gave me, and he said, believe not in christ but believe in me. i baptise thee margaret. in the god of the witcheschapter iv. the rites38sweden[26] the converts had to make an oath of fidelity on the occasion of the baptism "he caused them tobe baptised by such priests as he had there, and made them confirm their baptism with dreadful oaths andimprecations. the "oaths and imprecations" are recorded by boguet[27] in a more reasonable manner "hemakes them give up their part in paradise [i.e. the christian heaven "and makes them promise that they willhold him as their sole

e court which condemned joan was not coerced in anyway, realising probably that to admit coercion was to belittle the power of the church to which they owedallegiance. nicolas taquil, who had been an assistant notary at the trial, declared that he saw no english inthe court during the examinations of joan with the exception of her guards; and guillaume manchon, one ofthe chief notaries, stated on oath on two separate occasions, that when joan complained of the conduct of herguards the earl of warwick was furious with the men and removed them, giving joan two other guards whoappear to have behaved themselves. the evidence of thomas de courcelles, professor of theology and canonof paris, is particularly interesting as showing the difficulties which a change of government involved; he hadbeen

such as the cross or the words "jhesu maria, on her letters when they wereintended to deceive. she steadfastly refused to say the lord's prayer, a refusal which in later times wouldhave been tantamount to confessing herself a witch. she utterly refused to acknowledge the authority of thechurch, though she understood what was meant by the pope and asked to be taken to him. she declined totake the oath on the gospels, and after much persuasion and very unwillingly she swore on the missal. shetreated the ecclesiastics who examined her at poitiers with familiarity; when pierre s351guin de s351guin, deanof the faculty of theology in the university of poitiers, asked her what dialect (idioma) her voices spoke,she answered "a better one than yours, for he spoke in the limousin dialect. he then a

THE KEY TO THE MYSTERIES

n the least docile of reasoners would blush to accept the title of "irreligious man" religion holds a greater place among the realities of life than those who do without religion- or pretend to do without it- affect to believe. all ideas that raise man above the animal- moral love, devotion, honour- are sentiments essentially religious. the cult of the fatherland and of the family, fidelity to an oath and to memory, are things which humanity will never abjure without degrading itself utterly, and which could never exist without the belief in something greater than mortal life, with all its vicissitudes, its ignorance and its misery. if annihilation were the result of all our aspirations to 2 those sublime things which we feel to be eternal, our only duties would be the enjoyment of the pre

THE MAGICIAN S KABBALAH

chockmah. when ready, turn to face west and, touching your left shoulder, say; gedulah this activates the pillar of mercy and identifies it with the actions of your left side and any movements you make with your left hand. thus is you were to use a crook and flail in an egyptian based ritual, you would hold the crook in the left hand and the flail in the right hand. 7. netzach; the ritual of the oath in the preceding rituals we have built up the sapphire temple and placed ourselves firmly within its pillars. we now need to align our will with the workplace by making an oath. for this ritual, the implements attributed to the letters of netzach (see '777' by crowley) have defined the form of the ceremony itself. the oath may take any form, but it would be appropriate to structure it around

w need to align our will with the workplace by making an oath. for this ritual, the implements attributed to the letters of netzach (see '777' by crowley) have defined the form of the ceremony itself. the oath may take any form, but it would be appropriate to structure it around a particular project you are involved with, and lay it out according to your understanding of kabbalah. for example, an oath taken as part of a car-buying ritual might begin "the point of this work is to buy a car (kether. i wish to buy a car with all the energy i have (chockmah. i require the car to be a model most suitable to my needs (binah. i seek a car which is affordable (chesed) and for which i will be able to strike a good bargain for (geburah" and so on. point nun is the oath itself; point tzaddi is the ce

the car to be a model most suitable to my needs (binah. i seek a car which is affordable (chesed) and for which i will be able to strike a good bargain for (geburah" and so on. point nun is the oath itself; point tzaddi is the censer& aspergillus; point cheth is the furnace& graal. on the altar is the rose, cup with wine, pen and paper, incense, bowl of water, and candle of colour appropriate to oath to be made. about the circle visualise or inscribe the god-name ararita. begin with lesser banishing ritual of pentagram. take water and sprinkle circle saying; the seven of perfection is purified and resolved to the one circle of light. take incense and cense circle saying; the seven of perfection is consecrated and resolved to the one circle of light. take cup and hold up, saying; i invoke

. take water and sprinkle circle saying; the seven of perfection is purified and resolved to the one circle of light. take incense and cense circle saying; the seven of perfection is consecrated and resolved to the one circle of light. take cup and hold up, saying; i invoke the power of netzach, the power of glory, the power of victory, in the name of jehovah tzabaoth, lord of hosts, to work this oath of transmutation. drink wine. write oath on paper. holding oath above candle say; by the furnace of victory, by the graal of understanding, by the oath of transmutation, i bind this work of mine unto its perfection. burn the oath. finish with the lesser banishing ritual of the pentagram. 8. hod; the ritual of the crystal crystal; bdlch; the crystal acts as a receptacle and focus of light, dem

nding, by the oath of transmutation, i bind this work of mine unto its perfection. burn the oath. finish with the lesser banishing ritual of the pentagram. 8. hod; the ritual of the crystal crystal; bdlch; the crystal acts as a receptacle and focus of light, demonstrating the structure of nature. it encourages equilibrium and the clarity of definition, that we may know our own direction. once the oath has been made, the stage of hod in the sequence is reached, which is primarily concerned with reverberation and vibration. a suitable ritual implement for this is a crystal, which symbolises the manner in which the form of hod refracts the light which reaches it from netzach in the creative process. in a sense, hod, and this rite, seal the intention of the work before it is manifest through y

tion of the chalice is symbolic of the creation of da'ath, or 'knowledge, from the union of chockmah and binah. point cheth; draw the double-cube of the quarters and cross-quarters. activate the quarters. point gimel; light incense. point tau; hold out arms in form of cross and visualise pillars. this completes the second triad above the veil, which prepares the place of working. point nun; write oath or perform main working, meditation, as appropriate. point heh; light candle in the east, visualise light blessing working and drink wine. point yod; hold hand back over altar and make a fist, visualising the sealing of the working. this completes the third and final triad, bringing about the actual conclusion of the ritual. that is to say, by the time a process has reached yesod, it is virtu

THE MIDDLE PILLAR

regardie had predicted. but because of regardie's actions, all students of magic today owe him an enormous debt of gratitude. according to francis king and isabel sutherland "that the rebirth of occult magic has taken place in the way it has can be very largely attributed to the writings of one man, dr. francis israel regardie."3 regardie made a very difficult and courageous decision to break his oath of secrecy to a lethargic golden dawn in order to save the valuable teachings of the order. given the fact that many former chiefs had the appalling habit of destroying order documents rather than passing them on to future generations of initiates, it was the right t h g to do. as a result all true seekers, regardless of their education, background, location, or finances, could benefit from t

tinual alertness on the part of the will. by doing this the student will reinforce the connection between the unwanted action and the electric shock. it is important to carry the device with you at all times so that the disciplinary action can be delivered immediately after the transgression. it is through this discipline that the will obtains its training and effectiveness. all violations of the oath should be rapidly "punished" in order to make an enduring impression on the art of relaxation 157 the student's mind. this can be done either by administering a light shock as described above, or by denying oneself something that is pleasurable. this technique accomplishes two h g s. first, a constant vigilance is established whch generates a potent will power. second, the mind itself is plac

THE ROSICRUCIAN MANIFESTOS

d to set forth publickly in print, our names, and sirnames, our meetings, or any thing else that may be required at our hands. now the true and fundamental relation of the finding out of the high illuminated man of god, fra: c.r.c. is this; after that a. in gallia narbonensi was deceased, then suceeded in his place, our loving brother n.n. this man after he had repaired unto us to take the solemn oath of fidelity and scerecy, he informed us bona fide, that a. had comforted him in telling him, that this fraternity should ere long not remain so hidden, but should be to all the whole german nation helpful, needful, and com10 mendable; of the which he was not in any wise in his estate ashamed of. the year following after he had performed his school right, and was minded now to travel, being fo

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

den, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fearful, at last becomes aware that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so fierce an oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but that heaven fs lord curbed their black wrath, the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the

THE WITCH CULT OF ZOS VEL THANATOS

austin osman spare, by gavin semple, flugur limited, oct. 31, 1995) for which much of the latent experience of belief can be absorbed into an eros-thanatos combination of life making elementals. the publication "a book of satyrs" was published and further demonstrated austin's talent for the hidden and truth- devoured reality beyond the watchful and often passed eye. austin osman spare signed the oath of a probationer in the presence of aleister crowley in 1909, assuming the magickial name of yihoveaum, which spare would later have a slight falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his d

THE SECRET RITUALS OF THE OTO

g back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of the altar, never to reveal them. this sacred promise was therefore not an execrable oath, as it has been called,5 but a respectable bond to unite christians of all nationalities into one confraternity. some time afterwards our order formed an intimate union with the knights of st. john of jerusalem. from that time our lodges took the name of lodges of st. john. 6 these and similar speculations inspired the manufacture of several spurious templar masonic side-degrees. the first of

: i have, mighty saladin. he is a native of corinth; but he has attained the freedom of the city of athens, the ally of mitylene. saladin: why does he travel in the land of egypt? black guard: he says that he is travelling to heliopolis, the city of the sun. saladin: are his intentions friendly? black guard: he desires peace, and seeks wisdom. saladin: then let him confirm his aspirations with an oath sir, if your intentions be honourable, you will be set at liberty, and received with true hospitality in the camp of friends. repeat your name at length and say after me: i. being an helpless prisoner in your power, hereby declare that i am a native of corinth, a freeman of the city of athens, the ally of mitylene, and that i am travelling peacable to heliopolis, the city of the sun, in searc

in your power, hereby declare that i am a native of corinth, a freeman of the city of athens, the ally of mitylene, and that i am travelling peacable to heliopolis, the city of the sun, in search of light and truth, of wisdom and of peace. humbly, yet frankly, i demand your hospitality, and participation in your mysteries, which i swear to study and to hold sacred and secret, and if i break this oath (saladin puts bread and salt into his mouth) and betray the bread and salt, may the dogs devour my carcass; may i be mutilated and no more a man (black guard applies sword in penal sign) saladin: noble emir, release your prisoner (done. 1st feet. 2nd hands. 3rd hoodwink) saladin (shaking hands with the candidate) noble guest, welcome to our camp! be seated on my right hand (candidate seated)

m is with us, no idle term. we neither know nor care what your will is. thou hast no right but to do thy will. do that and no other shall say nay. we unreservedly place power in your hands. if it be your will to enter this army as a spy to destroy your comrades, so be it! yet remember that you have made solemn affirmation to us in these words, which you will again repeat after me. if i break this oath and betray the bread and salt, may i be mutilated and be no more a man (all give penal sign) saladin: it is our custom before going into battle, to fortify ourselves with meat and drink. a banquet has been prepared for our entertainment. emir: the banquet is ready, mighty saladin. saladin: let us partake of it (o.t.o. applause (all go to banqueting tent) banquet saladin at head of table. blac

le upon it. they form a triangle about the altar. s. takes the dagger, and gives it to w, the disk, and gives it to e, and takes the book himself. e. lays disk on altar, to west of candle; s. places book open, upon disk; w. places dagger upon book) s: fellow-soldiers, we have drawn the living water of truth from the well of the oasis (o.t.o. applause. all resume seats) lustration first point: the oath. second point: the bringing-forth. third point: the nourishment. first point the candidate is in waiting without. s. directs w. and e. to admit him. they go out, and ask if he is willing to be hoodwinked. they do this, on his consenting, and lead him to the door. w. knocks once. s: whom have you there? w: a poor stranger, who has been drawn to our oasis, and received the hospitality of our ca

0settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (5 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. member of our order? please answer aloud. c: yes. s (hard knock on altar with dagger, which w. gives him) then your will be done! brethren, do your duty (w. places c. s left hand on the open book, and s. fixes it there with the dagger, which he keeps there during the oath. e. grasps c. firmly by the throat) s: are you willing to take a solemn obligation to keep inviolate the secrets and mysteries of our order? c: i am. s: repeat you name at length, and say after me: i (name in full) in the presence of the powers of birth, visible and invisible, and of this camp of free men, do hereby and hereon most solemnly promise and swear: never to reveal what i learn bene

ly by right divine of grip and sign file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (6 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. and of each word that ye have heard in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secrecy, there are certain obligations designed to make you more efficient in your way as in ours. are you willing to take these? c: i am. s: i most solemnly promise and swear/ that i will not submit myself/ to hypnotism/ mesmerism/ or any similar practice/ whereby my full consciousness/ and free will/ might be impaired/ i most solemnly promise and swear/ that i will not indulge unduly/ in

tion/ of any one of them/ that of having my throat pierced with a dagger (s. applies same) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (7 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. and my carcass/ thrown to the monsters of the sea/ that they may devour it. s, w, and e. pronounce aum as in the opening. s: you will seal this solemn oath with your lips on the book of the law (done) s: you will now retire from my presence, and undergo the due preparation for the ordeal which awaits you (they take him out) second point the candidate is stripped completely by w. and e. s. conceals in the closed tent his candle, so that the camp is in absolute darkness. c. brought to w. of well. they leave him (a pause) s: o thou! lady of the eas

y joining hands as you have been taught, and twisting the wrist sharply to the right. the pass word is thelema, which means will in the greek language. look frankly and fearlessly into my eyes, and say with me: the word of the law is thelema. you will now retire from the camp to a prepared place, there to undergo the necessary preparations for your consecration (e. takes c. out) second point (the oath) the c. is prepared by baring the right arm to the shoulder, the sleeve of his robe being securely pinned back. the camp is opened in the second degree. e. goes out, prepares c, and knocks twice. w. opens door. w: whom have you there? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (4 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. e:

.t.o. and not another and be lustrated and consecrated by high permission a true magician using a perfect portion of proper caution that he be duly tested truly by right divine of grip and sign and of each word that ye have heard in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secrecy, there are certain obligations designed to make you more efficient in your way as in ours. are you willing to take these? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (7 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. c: i am. s: say after me: i solemnly pledge myself to know, to will, to dare, and to keep silence. these

cup and return) s: i pray you, hold up mine hands (done. s. catches the support of the tent, and disjoints it, thus causing the tent to fall behind him. they then aid him to grope his way to the altar in the east. as he falls to his knees he grasps the candle stick) s: fellow-soldiers, the king is dead. all: long live the king (o.t.o. applause) devotion first point: examination. second point: the oath. third point: the ordeal. fourth point: instruction. first point the place is open in the second degree. s: fellow-soldiers, brother, is to be devoted this night to our mystery; he must first give proofs of his worthiness. i will therefore put the necessary questions (c. brought by e) s: how were you prepared to be consecrated a magician? c (having been taught previously) i obtained the four

THE HOLY BIBLE KING JAMES VERSION

y son thither again. 24:7 the lord god of heaven, which took me from my father s house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, unto thy seed will i give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. 24:8 and if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. 24:9 and the servant put his hand under the thigh of abraham his master, and sware to him concerning that matter. 24:10 and the servant took ten camels of the camels of his master, and departed; for all the goods of his master [were] in his hand: and he arose, and went to mesopotamia, unto the city of nahor. 24:11 and he made his camels to kneel down with

but thou shalt go unto my father s house, and to my kindred, and take a wife unto my son. 24:39 and i said unto my master, peradventure the woman will not follow me. 24:40 and he said unto me, the lord, before whom i walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father s house: 24:41 then shalt thou be clear from [this] my oath, when thou comest to my kindred; and if they give not thee [one] thou shalt be clear from my oath. 24:42 and i came this day unto the well, and said, o lord god of my master abraham, if now thou do prosper my way which i go; 24:43 behold, i stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw [water] and i say to her, give me, i pray thee, a little

ide the first famine that was in the days of abraham. and isaac went unto abimelech king of the philistines unto gerar. 26:2 and the lord appeared unto him, and said, go not down into egypt; dwell in the land which i shall tell thee of: 26:3 sojourn in this land, and i will be with thee, and will bless thee; for unto thee, and unto thy seed, i will give all these countries, and i will perform the oath which i sware unto abraham thy father; 26:4 and i will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; 26:5 because that abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. 26:6 and isaac dwelt in gerar: 26:7 and the men of the place asked [him]

and pitched his tent there: and there isaac s servants digged a well. 26:26 then abimelech went to him from gerar, and ahuzzath one of his friends, and phichol the chief captain of his army. 26:27 and isaac said unto them, wherefore come ye to me, seeing ye hate me, and have sent me away from you? 26:28 and they said, we saw certainly that the lord was with thee: and we said, let there be now an oath betwixt us [even] betwixt us and thee, and let us make a covenant with thee; 26:29 that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the lord. 26:30 and he made them a feast, and they did eat and drink. 26:31 and they rose up betimes in the morning, and sware one to another

eph lived an hundred and ten years. 50:23 and joseph saw ephraim s children of the third [generation] the children also of machir the son manasseh were brought up upon joseph s knees. 50:24 and joseph said unto his brethren, i die: and god will surely visit you, and bring you out of this land unto the land which he sware genesis page 30 to abraham, to isaac, and to jacob. 50:25 and joseph took an oath of the children of israel, saying, god will surely visit you, and ye shall carry up my bones from hence. 50:26 so joseph died [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in egypt. page 31 exodus the second book of moses, called exodus 1:1 now these [are] the names of the children of israel, which came into egypt; every man and his household came wit

heep, for raiment [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges [and] whom the judges shall condemn, he shall pay double unto his neighbour. 22:10 if a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing [it] 22:11 [then] shall an oath of the lord be between them both, that he hath not put his hand unto his neighbour s goods; and the owner of it shall accept [thereof] and he shall not make [it] good. 22:12 and if it be stolen from him, he shall make restitution unto the owner thereof. 22:13 if it be torn in pieces [then] let him bring it [for] witness [and] he shall not make good that which was torn. 22:14 and if a man borr

[if] it be hidden page 59 leviticus from him; he also shall be unclean, and guilty. 5:3 or if he touch the uncleanness of man, whatsoever uncleanness [it be] that a man shall be defiled withal, and it be hid from him; when he knoweth [of it] then he shall be guilty. 5:4 or if a soul swear, pronouncing with [his] lips to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth [of it] then he shall be guilty in one of these. 5:5 and it shall be, when he shall be guilty in one of these [things] that he shall confess that he hath sinned in that [thing] 5:6 and he shall bring his trespass offering unto the lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the p

l; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water: 5:18 and the priest shall set the woman before the lord, and uncover the woman s head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: 5:19 and the priest shall charge her by an oath, and say unto the woman, if no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse: 5:20 but if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: 5:21 then the priest shall charge the woman

d say unto the woman, if no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse: 5:20 but if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: 5:21 then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, the lord make thee a curse and an oath among thy people, when the lord doth make thy thigh to rot, and thy belly to swell; 5:22 and this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: and the woman shall say, amen, amen. 5:23 and the priest shall write these curses in a book, and

for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings. 29:40 and moses told the children of israel according to all that the lord commanded moses. 30:1 and moses spake unto the heads of the tribes concerning the children of israel, saying, this is the thing which the lord hath commanded. 30:2 if a man vow a vow unto the lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. 30:3 if a woman also vow a vow unto the lord, and bind [herself] by a bond [being] in her father s house in her youth; 30:4 and her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stan

n the day that he heard [it] then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the lord shall forgive her. 30:9 but every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her. 30:10 and if she vowed in her husband s house, or bound her soul by a bond with an oath; 30:11 and her husband heard [it] and held his peace at her [and] disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. 30:12 but if her husband hath utterly made them void on the day he heard [them; then] whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made th

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

on 1 baronius, annales ecclesiastici, tom. xxi, p. 89, where the two bulls are printed, and where the details of the history of the stedingers will be found. 186 on the worship of the the charges urged against them, and many confessed, while others obstinately denied the whole. amongst these charges were the following: 1. that on the admission of a new member of the order, after having taken the oath of obedience, he was obliged to deny christ, and to spit, and sometimes also to trample, upon the cross; 2. that they then received the kiss of the templar, who officiated as receiver, on the mouth, and afterwards were obliged to kiss him in ano, on the navel, and sometimes on the generative member; 3. that, in despite of the saviour, they sometimes worshipped a cat, which appeared amongst th

ther charge against the templars was still more disgusting. it was said that they proscribed all intercourse with women, and one of the men examined stated, which was also confessed by others, that his receptor told him that, from that hour, he was never to enter a house in which a woman lay in labour, nor to take part as godfather at the baptism of any child,4 but he added that he had broken his oath, for he had assisted at the baptism of several children while still in the order, which he had left about a year before the seizure of the templars, for the love of a woman of whom he had become enamoured. on the other hand, those who replied to the interrogatory of the king's officers in this process, were all but unanimous in the avowal that on entering the order they received servantias or

n, but he was unable to describe it at all, for, when he saw it, he was so struck with terror that he hardly knew where he was.1 another, ralph de gysi, who held the office of receptor for the province of champagne, said that he had seen the head in many chapters; that, when it was introduced, all present threw themselves on the ground and adored it: and when asked to describe it, he said, on his oath, that its countenance was so terrible, that it seemed to him to be the figure of a demon using the french word un mauf, and that as often as he saw it, so great a fear took possession of him, that he could hardly look upon it without fear and trembling.2 jean taylafer said that, at his reception into the order, his attention was directed to a head upon the altar in the chapel, which he was to

TYSON DONALD NEW MILLENNIUM MAGIC

agus inside the circle, and compelled by the authority of the light, it must at last obey. in reality, demons have little power over human beings. they cannot kill on their own authority, and this is why they form pacts with foolish human beings. even the lowest man or woman has free will and can deal death by the exercise of that will. the devil pretends to rule the man or woman who has sworn an oath to it, but without the human being it treats as its slave, it is ineffectual. through intimidation the devil causes the individuals who have surrendered free will (sym- bolized by the signing of the black pact) to do its evil for it. any human being can license demons to kill other humans in his or her own name, and all the conse- quences of these actions fall on the damned soul of the person

TYSON DONALD SOUL FLIGHT

nting about westcott's deception to the actress florence farr (1860-1917, who was a leading member of the golden dawn "he has never been at any time either in personal or in written communication with the secret chiefs of the order, he having either himselfforged orprocured to be forged the professed correspondence between him and them, and my tongue having been tied all these years by a previous oath of secrecy to him, demanded by him, from me, before showing me what he had either done or caused to be done or both."l15 the secret chiefs mathers was concerned that florence farr not be misled into thinking that westcott was responsible for the esoteric teachings of the golden dawn because he himself, aided by his wife, was at that time receiving psychic communications from the secret chiefs

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

d, you may close in the standard manner. for those of you operating outside of the temple of set, i would recommend crying out "hail set! hail loki" and ringing the bell nine times. 8. to be effective this rite must be done many times. sometimes you will have to come to the chamber with an understanding that you've failed in your goal. this will teach about resistance, you may have to recast your oath or redouble your efforts. by meditating on this you will have learned about yourself and the universe. sometimes you will come to boast on accomplishments. you will begin to sense your becoming- to make real contact will your godhood. this will enable you to become mightier in your magic and achievement. if practiced regularly- say one a month at chosen midnights- not only will you throw off

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

he said "isis shall search in me, and my name shall pass from my body into hers" at that moment ra removed himself from the sight of the gods in his boat, and the throne in the boat of millions of years had no occupant. the great name of ra was, it seems, hidden in his heart, and isis, having some doubt as to whether ra would keep his word or not, agreed with horus that ra must be made to take an oath to part with his two eyes, that is, the sun and the moon. at length ra allowed his heart to be taken from his body, and his great and secret name, whereby he lived, passed into the possession of isis. ra thus became to all intents and purposes a dead god. then isis, strong in the power of her spells, said "flow, poison, come out of ra. eye of horus, come out of ra, and shine outside his mouth

esty of ra, said "i will allow myself to be searched through by isis, and my name shall come forth from my body and go into hers" then the divine one hid himself from the gods, and the throne in the boat of millions of years[fn#72] was empty. and it came to pass that when it was the time for the heart to come forth [from the god, she said unto her son horus "the great god shall bind himself by an oath to give his two eyes"[fn#73] thus was the great god made to yield up his name, and isis, the great lady of enchantments, said "flow on, poison, and come forth from ra; let the eye of horus come forth from the god and shine) outside his mouth. i have worked, and i make the poison to fall on the ground, for the venom hath been mastered. verily the name hath been taken away from the great god. l

WESTERN MANDALAS OF TRANSFORMATION SR AL

urther promise and swear that with the divine permission, i will from this day forward, apply myself to the great work.which is: to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. with this oath, the adeptus minor of the inner order committed him/herself to undertake, consciously and deliberately, that which was ordained as the birthright of all humanity: to become more than human! this is the ultimate message of esotericism: that evolution continues, and that the purpose of each life is to grow into the image set for us by our creator: to attain and reveal our own divinity. these bo

WICCA WITCHCRAFT TODAY

ould not be known to all in the old days, and identifies the goddess with goddesses of other lands. i think a similar charge was a feature of the ancient mysteries. i am forbidden to give any more; but if you accept her rule you are promised various benefits and admitted into the circle, introduced to the mighty dead and to the cult members. there is also a small 'frightening, an 'ordeal' and an 'oath; you are shown certain things and receive some instruction. it is all very simple and direct* among the most common charges against witches is that they denied or repudiated the christian religion. all i can say is, i and my friends have never seen or heard of such denial or repudiation. my opinion is that in the early days everyone was of the old faith and regularly worshipped the old gods b

s, and to counteract all practices it disapproved of. as the manx way may be novel to many, i take the following from the dungeon of st. germain1; by david grain 'the summoner annually arranged for the swearing-in of his parish churchwardens and also impanelled the chapter guest, who, with the wardens, met every three or four weeks under the chairmanship of the vicar or rector. they were bound by oath to report and present persons alleged to have been guilty of a breach of the canon law. thus every parish had its body of nine or ten men, the skeet, whose duty it was to spy on their neighbours. in practice the efficiency of the system was bound to be affected by the restraints governing the conduct of individuals in a small community, and as time went on, the quest men were increasingly rel

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

uld be an eavesdropper; not from his feet, lest she should be a gadabout; and not from his heart, lest she should be numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jealous; yet in spite of all these precautions woman has developed all these faults. of two who quarrel, he or she who first gives in shows the noblest nature. two negatives or affirmations are as good as an oath. shevuoth, 36. i. the twos of the two testaments are two tables of the law. the disciples were sent out two and two; two disciples were sent by jesus to fetch the ass s colt; two to make ready the passover; two disciples buried jesus; caleb and joshua were the two spies; two angels rescued lot; there were two witnesses of the resurrection and two of the ascension. 40. the book of revelation o

the jewel in the lotus (meaning, the divine spark within man. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 51. theon of smyrna, in the edition of ismael bullialdo, 1644, page 147, says, the tetractys was not only principally honored by the pythagoreans because all symphonies exist within it, but also because it appears to contain the nature of all things, hence their oath, not by him who delivered to our souls the tetractys (that is pythagoras, this tetractys is seen in the composition of the first numbers 1, 2, 3, 4. but the 2nd tetractys arises from the increase by multiplication of odd and even numbers beginning from the monad. the 3rd subsists according to magnitude. the 4th is in simple bodies, monad-fire, dyad-air, triad-water, tetrad-earth. the 5th is o

ing david reigned in jerusalem 33 years. the number of vertebrae in the human spinal column. 35. the number of agla, agla, a composite kabalistic wonder-working name. see page 27. 36. abaji said there are never less than 36 holy men of any regeneration upon whom the shekinah does not rest. plutarch, de iside et osiride, calls the tetractys, the power of the number 36, and on this was the greatest oath of the pythagoreans sworn; and it was denominated the world, in consequence of its being composed of the first four even and the first four odd numbers; for numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1 and 3 and 5 and 7 are 16; add 2 and 4 and 6 and 8, and obtain 36. 39. the number of articles of the protestant christian church belief. 40. up to 40 years of age

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

minate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i beco

WORKING CEPHALOEDIUM VERSION 1

ng `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card

ce, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to

23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operatio n go aright. immediately was the beast inspired to a writing mercurial, a sati re upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; al ostrael, the scarlet woman& genesthai odegree= 0square a'.a. do now in th e presence of tahuti most solemnly swear to devote ourselves to the establishme nt of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cep haloedium working as in the record thereof it hath been writt

e= 0square a'.a. do now in th e presence of tahuti most solemnly swear to devote ourselves to the establishme nt of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cep haloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnes sed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ig norance. id est: make careful arrangements& ask for further enlightenment. h ow should we obtain further enlighten

ssolution. water, the weakest thing in nature is stronger than the strongest. steady devotion without anxiety or fussiness will penetrate the universe. inward harmony& sincerity: the slow accumulation of karma, constant concentration on the law, utmost faith even in one's opponents, will gather the whole world into the fold of the stars. wed. dec. 29. 1920 e.v. current for this work going to-day& oath renewed in public. i spent all night writing on certain matters proper to the comment- 93 pages of ms. dec. 30 1920 e.v. dei jovis: at about ten o'clock of the forenoon the beast& the scarlet woman performed a mass of the holy ghost with the intention of establishing the law. jan. 3. 1921 e.v. frater iacchaion began a working which continued throughout the whole night. the beast accordingly w

WORKING CEPHALOEDIUM VERSION 2

king `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, an

ice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to

in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venus jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operation go aright. immediately was the beast inspired to a writing mercurial, a satire upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; alostrael, the scarlet woman& genesthai odegree= 0square a'.a. do now in the presence of tahuti most solemnly swear to devote ourselves to the establishment of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cephaloedium working as in the record thereof it hath been written

gree= 0square a'.a. do now in the presence of tahuti most solemnly swear to devote ourselves to the establishment of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cephaloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnessed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ignorance. id est: make careful arrangements& ask for further enlightenment. how should we obtain further enlightenmen

ssolution. water, the weakest thing in nature is stronger than the strongest. steady devotion without anxiety or fussiness will penetrate the universe. inward harmony& sincerity: the slow accumulation of karma, constant concentration on the law, utmost faith even in one's opponents, will gather the whole world into the fold of the stars. wed. dec. 29. 1920 e.v. current for this work going to-day& oath renewed in public. i spent all night writing on certain matters proper to the comment- 93 pages of ms. dec. 30 1920 e.v. dei jovis: at about ten o'clock of the forenoon the beast& the scarlet woman performed a mass of the holy ghost with the intention of establishing the law. jan. 3. 1921 e.v. frater iacchaion began a working which continued throughout the whole night. the beast accordingly w

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

one of the temple officers. during that visit, regardie admitted to me that he was somewhat apprehensive about coming to new zealand. he was not sure of the type of reception he would find due to his oathbreaking in publishing the golden dawn years earlier. during the lifetime of whare ra, regardie's name had been detested and his books banned. for those initiates, the prejudices of breaking the oath had been carried from one generation to the other. to them regardie was a prime example of what not to do, though during his conversation with jack taylor, he was addressed as frater regardie; one of the order's favored sons had returned to the fold. some years earlier jack taylor, who was a staunch stickler for the g.d. oath, told me that an oath was up to the dictates of one's conscience. i

f the pentagram. one is for each letter of the holy name (yod, heh, shin, vau, heh= 10+ 5+ 300+ 6+ 5= 326, which equates to "vision or revelation" showing that the unrevealed will now be revealed. this reduces further to 11; the 11th trump being lamed, the pathway to geburah and the 6=5 grade. the postulant is then censed in the form of a pentagram, an archetypal geometric pattern symbolizing the oath he has just taken. second point the chief adept gives the challenge "who comes from edom with dyed garments from bozrah" this shows that the postulant has come from edom=611 "the unlawful kingdom" or simply the uninitiated (to the 6=5 level. the reply he gives is a petition of how hard he has worked for his entrance. the chief adept now, in turn, petitions the angelic force of the sphere of g

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