Michael Wynn's Occult Reference Library
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on that you are helping. see the light. step 8 99 perform the l.b.r.p. to seal the magical work. note: be sure to record results in your ritual diary for future reference. in the 0=0 grade, we give you a basic tarot spread called the circle spread divination. the reason that we give you this spread in the neophyte grade is because most of the people attracted to the order have practiced some form of magical operation. whether they have come from wicca or low magic, even some forms of ceremonial or high magic, they need a system of divination that will tell them the karmic consequences of any magical operation. the circle spread divination is designed to do exactly that. it is designed to give you a basic idea of the probable outcome of any magical operation, but more importantly, the influ

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work. some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies

iant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of

hich you place your tools, candles, incense and symbols for rituals. in practice, many people use their altar every day, as a focus for quiet meditative moments, perhaps at the end of a busy day or early in the morning. such use does not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity. setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really ma

atory and persuasion, rather than direct action, to overcome injustice. thoth thoth was the ancient egyptian god of the moon, wisdom and learning. he was also god of time, languages, law and mathematical calculations, who invented the calendar and hieroglyphic writing. he is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management. wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed. cailleach cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who have retained their early a

and then giving thanks for blessings received as you close the circle. the tools of ritual magick formal ritual magick requires its own special tools. these may be real or symbolic. the list i give here is intended only as a guide: some of these may not be relevant to your own way of working. i have listed the areas of the circle in which each tool is traditionally placed. there are many sources of magical tools and, as i mentioned in the section on spells, you may already have a number in your home. you do not need to spend a great deal of money unless you wish, but i would suggest that you take time in finding the right items. even if you work in a group, you may like to build up a set for your own personal work. some people prefer to make their own magical tools and this certainly does

e rituals, light two candles, one for each lover, and place them slightly in front of the altar candle(s: the male lover's candle should be placed next to the goddess candle and the female's by the god candle, if applicable. if you have a central cauldron, you can stand any candles of need or petitioners' candles in it. empowering candles usually candles are so powerful that they are already full of magical energies, however, in more formal and elaborate magical ceremonies, you may wish to inscribe or anoint those candles representing a need or person with either olive oil or a ready-prepared, fragrant, anointing. in my book, candle power (see page 298, i have written in detail about making your own candle oils and ways of inscribing candles with magical alphabets. inscribing candles carvi

is the first hour of the magical day. alternatively, for a less formal spell, you can make an approximation. any good diary will have the sunrise and sunset for each day, but choose one also with the moonrises and moonsets. you will need a calculator if you decide to use the exact planetary hours. you can calculate a week or even a month ahead if there is a period in which you intend to do a lot of magical work. in this way you can maximise the energies of specific hours and choose a good time for anything from asking for a rise at work to sorting out the budget with a reluctant partner. enter the planetary and angelic hours in your diary or the appropriate section in your book of shadows. these calculations can also keep bored children amused on rainy afternoons- just tell them stories a

ABRAMELIN1

times vague, and the second person plural, vous, is employed for the most part instead of tu. the work may then be thus roughly classified: first book= advice and autobiography; both addressed by the author to his son lamech. second book= general and complete description of the means of obtaining the magical powers desired. third book= the application of these powers to produce an immense number of magical results. though the chapters of the second and third books have special headings in the actual text, those of the first book have none; wherefore in the table of contents i have supplemented this defect by a careful analysis of their subject matter. this system of sacred magic abraham acknowledges to have received from the mage abra-melin; and claims to have himself personally and actua

appointed hope. like his great namesake, the forefather of the hebrew race, he had not in vain left his home, his ur of the chaldees, that he might at length discover that light of initiated wisdom, for which his soul had cried aloud within him for so many years. this culmination of introduction vi his wanderings was his meeting with abra-melin, the egyptian mage. from him he received that system of magical instruction and practice which forms the body of the second and third books of this work. in the manuscript original this name is spelt in several different ways, i have noted this in the text wherever it occurs. the variations are: abra-melin, abramelin, abramelim, and abraha-melin. from these i have selected the orthography abra-melin to place on the title page, and i have adhered to

death of the latter his most earnest desire was to travel in search of an initiated master. to the sincere and earnest student of occultism this work cannot fail to be of value, whether as an encouragement to that most rare and necessary quality, unshaken faith; as an aid to his discrimination between true and false systems of magic; or as presenting an assemblage of directions for the production of magical effects, which the author of the book affirms to have tried with success. especially valuable are the remarks of abraham the jew on the various professors of the art which none may name in the course of his wanderings and travels; the account of the many wonders he worked; and, above all, the careful classification of the magical experiments in the third book, together with his observat

six moons preparation, which is unusual; while again, the thorough and complete classification of the demons with their offices, and of the effects to be produced by their services, is not to be found elsewhere. apart from the interest attaching to the description of his travels, the careful manner in which abraham has made note of the various persons he had met professing to be in the possession of magical powers, what they really could do and could not do, and the reasons of the success or failure of their experiments, has a particular value of its own. the idea of the employment of a child as clairvoyant in the invocation of the guardian angel is not unusual; for example, in the mendal, a style of oriental divination familiar to all readers of wilkie collins novel, the moonstone, ink in

ngs before the mental sight; and it is hut the conscious and voluntary development of this which is the basis of what is commonly called clairvoyance. among the highlanders of scotland, the faculty, as is well known, is of common manifestation; and the english it is usually spoken of as by second-sight. unfortunately, like far too many modern occultists, abraham the jew shows a marked intolerance of magical systems differing from his own; even the renowned name of petrus di abano4 is not sufficient to save the heptameron or magical elements from condemnation in the concluding part of the third book. works on magic, written conjurations, pentacles, seals, and symbols, the employment of magical circles, the use of any language but one's mother tongue, appear at first sight to be damned whole

ve commented at length on this subject in my notes to the key of solomon, published by me a few years ago) wherefore abraham the jew it appears to me, in his anxiety to save his son from dangerous errors in magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qab

lues of the hebrew letters, to draw analogies between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible w

ut i perfectly agree with abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration. introduction xvii furthermore the words in these ancient languages imply formulas of correspondences with more ease than those of the modern ones. pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will. at the risk of repeating what i have elsewhere said, i must caution the occult student aga

bly read of my god. 65 this is a very usual expression in qabalistic books to denote a valuable collection of occult or magical information. 66 it is noticeable how constantly abraham the jew insists upon this point. 67 this word in greek would mean exhausted in every way or hemmed in and hindered on every side. 68 i.e, the angels. 69 the following instructions recall some of cagliostro's methods of magical working. the sacred magic 38 70 ie, the child. 71 ie, the operator. 72 ie, the lamen of silver, previously alluded ctthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by

ABRAMELIN2

nto others and not having the conveniences at disposal which are necessary, and which this operation demandeth. among women, there be only virgins who are suitable; but i11 strongly advise that so important a matter should not be communicated to them, because of the accidents that they might cause by their curiosity and love of talk, the sacred magic 48 the fourth chapter. that the greater number of magical books are false and vain. ll the books which treat of characters, extravagant figures, circles, convocations, conjurations, invocations, and other like matters, even although any one may see some effect thereby, should be rejected, being works full of diabolical inventions;12 and ye should know that the demon maketh use of an infinitude of methods to entrap and deceive mankind. this i h

notes to the second book 1 the style of the writing here is much more quaint and obscure than that of the first book; and is evidently the translation of abraham the jew from a more ancient writer. 2 i.e, the revelation, or apocalypse. 3 this whole passage about the signification of these numbers is very obscurely worded in the original. i take the meaning to be the following: the arts or methods of magical working are twelve, if we class them under the twelve signs of the zodiac. the second number mentioned above, 5, is perfect because of its analogy with the pentagram that potent symbol of the spirit and the four elements; 6 is the number of the planets (as known to the ancients, without the recently discovered herschel and neptune. as the chaldean oracles of zoroaster say" he made them

ABRAMELIN3

o b o d e s o f o s e d o b o m e s o k (9) r o t h e r o r o r i e t o a r a h h a r a o t e i r o r o r e h t o r (11) m e b h a e r e l i a i l e b i k o s i a h a o r o a h a i s o k i b e l i a i l e r e a h b e m (10) m e l a b b e d e l i n a l s e l i n a k i l b a n a k a k a b b a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the i

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

al with mental training and experiences, and these form the subject of the ensuing remarks. 2. before we deal with these in detail, i think it would be helpful to consider the formula of yoga from what may be called the mathematical, or magical standpoint. this formula has been described in my text-book on magick, chapter iii, the formula of tetragrammaton. this formula covers the entire universe of magical operations. the word usually pronounced jehovah is called the ineffable name; it is alleged that when pronounced accurately its vibrations would destroy the universe; and this is indeed quite true, when we take the deeper interpretation. tetragrammaton is so called from the four letters in the word: yod, he, vau, and he. this is compared with the relations of a family- yod, the father

society was therefore able to free itself from the perplexities of religion, in exactly the same way as the novice obtains complete freedom from his moral responsibilities by sinking his personal phantasies in the will of the superior. 6. i should like to mention here that the spiritual exercises of st. ignatius are in their essence really admirable yoga practices. they have, it is true, a tinge of magical technique, and they have been devised to serve a dogmatic end. that was, however, necessary, and it was good magic too, at that, because the original will of the founder was to produce a war engine as a counterblast to the reformation. he was very wise to devise a plan, irrespective of its abstract merits as philosophy, which would most efficiently serve that single purpose. the only tr

te each aethyr. in fact, the penetration was only attained by the initiations which were conferred by the angel of each aethyr in its turn. there was this further identification with yoga practices recorded in this book. at times the concentration necessary to dwell in the aethyr became so intense that definitely samadhic results were obtained. we see then that the exaltation of the mind by means of magical practices leads (as one may say, in spite of itself) to the same results as occur in straightforward yoga. i think i ought to tell you a little more about these visions. the method of obtaining them was to take a large topaz beautifully engraved with the rose and cross of forty-nine petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memo

ces of yoga are almost essential to success in magick- at least i may say from my own experience that it made all the difference in the world to my magical success, when i had been thoroughly grounded in the hard drill of yoga. but- i feel absolutely certain that i should never have obtained success in yoga in so short a time as i did had i not spent the previous three years in the daily practice of magical methods. 9. i may go so far as to say that just before i began yoga seriously, i had almost invented a yogic method of practising magick in the stress of circumstances. i had been accustomed to work with full magical apparatus in an admirably devised temple of my own. now i found myself on shipboard, or in some obscure bedroom of mexico city, or camped beside my horse among the sugar ca

ALEISTER CROWLEY BOOK OF LIES

acceptable offerings to all the gods, but especially the christian god. in the last paragraph, the reason of this is explained; it is because such sacrifices come under the great law of the rosy cross, the giving-up of the individuality, as has been explained as nauseam in previous chapters. we shall frequently recur to this subject. by "the wheel spinning in the spire" is meant the manifestation of magical force, the spermatozoon in the conical phallus. for wheels, see chapter 78. book of lies get any book for free on: www.abika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the al

ALEISTER CROWLEY LIBER 777

es and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originally appended at the end of table vi. six were explanatory of or supplementary to existing columns (e.g. numerations of greek and arabic letters, transliterations or translations; the magical formul column was specifically referred to the column of magical weapons; these have been placed immediately after the appropriate column. the others have been appended to the end of the appropriate table. while they are hence out of sequence i feel this is unlikely to cause confusion as these additional columns are rarely if ever directly referenced by number in other works* additional correspondences as mentioned in crowley s remarks on the various

ecans 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 them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum of wier. in 777 cols. clv clxvi the spirits are referred to the decans by day and night. the second book, theurgia goetia, describes 27 princ

in 777 revised, ac s source here was levi. line 8: monoceros de astris means unicorn from the stars and is a title of the grade of 3 =88 practicus (referred to hod) in the golden dawn. col. xxxix. line 8: anhalonium lewinii is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and mag

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

re he will see exactly why these things are to be used. of course, as the student advances in knowledge by experience he will find a progressive subtlety in the magical universe corresponding to his own; for let it be said yet again! not only is his aura a magical mirror of the universe, but the universe is a magical mirror of his aura. in this chapter we are only able to give a very thin outline of magical theory- faint pencilling by weak and wavering fingers- for this subject may almost be said to be co-extensive with one's whole knowledge. the knowledge of exoteric science is comically limited by the fact that we have no access, except in the most indirect way, to any other celestial body than our own. in the last few years, the semi-educated have got an idea that they know a great deal

s of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever "thus, my magical work is only one of the cause-effects necessarily concomitant with the case-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for my nature is such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also the cause of the ball's motion, and there is no reason why one should precede the other (cf "lewis carroll" where the red queen screams before she pricks her finger "let me illustrate the theory by an actual example

form of the subtle forces of nature> in most extant magical rituals the two operations are performed at once; or (at least) the banishing has the more important place, and greater pains seem to be taken with it; but as the student advances to adeptship the banishing will diminish in importance, for it will no longer be so necessary. the circle of the magician will have been perfected by his habit of magical work. in the truest sense of that word, he will never step outside the circle during his whole life. but the consecration, being the application of a positive force, can always be raised to a closer approximation to perfection. complete success in banishing is soon attained; but there can be no completeness in the advance to holiness. 106 the method of consecration is very simple. take

in the same way, a writer employs arbitrary characters according to a meaningless convention in order to enable his reader by retranslating them to obtain an approximation to his idea. such are a few of the principal characteristics astral light. its quantitative laws are much less dissimilar from those of material physics. magicians have too often been foolish enough to suppose that all classes of magical operations were equally easy. they seem to have assumed that the "almighty power of god" was an infinite quantity in presence of which all finites were equally insignificant "one day is with the lord as a thousand years" is their first law of motion "faith can move mountains" they say, and disdain to measure either the faith or the mountains. if you can kill a chicken by magick, why not

rmy with equal exertion "with god all things are possible" this absurdity is an error of the same class as that mentioned above. the facts are wholly opposed. two and two make four in the astral as rigorously as anywhere else. the distance of one's magical target and the accuracy of one's magical rifle are factors in the success of one's magical shooting in just the same way as at bisley. the law of magical gravitation is as rigid as that of newton. the law of inverse squares may not apply; but some 111 such law does apply. so it is for everything. you cannot produce a thunderstorm unless the materials exist in the air at the time, and a magician who could make rain in cumberland might fail lamentably in the sahara. one might make a talisman to win the love of a shop-girl and find it work

ar to justify the belief of the semi-educated that magick is rather a crazy affair after all. however, there are none of these half-baked lunatics connected with the a. a, because the necessity for hard work, for passing examinations at stated intervals, and for keeping an intelligible account of what they are doing, frightens away the unintelligent, idle and hysterical. there are numerous models of magical and mystical records to be found in the various numbers of the "equinox, and the student will have no difficulty in acquiring the necessary technique, if he be diligent in practice- 142 chapter xviii of clairvoyance and the body of light its power and its development also concerning divination i within the human body is another body of approximately the same size and shape<
ree gunas. for tamas (darkness) take opium or nightshade or some sleepy medicine; for rajas (activity) take strychnine or other excitant; for sattvas (calm) the cakes of light may again be suitable<three necessaries of human nutrition: also perfume of the three essential types of magical and curative virtue; the subtle principle of animal life itself is fixed in them by the introduction of fresh living blood> the eucharist of "four" elements consists of fire, air, water, and earth. these are represented by a flame for fire, by incense or roses for air, by wine for water, and by bread and salt for earth. the eucharist of "five" has for basis wine for taste, a rose for sm

ages 81-90- fragment of ritual of a very advanced character. vol. iii. no. i- this volume contains an immense number of articles of primary importance to every student of magick. the rituals of the book of lies and the goetia are also to be studied. the "preliminary invocation" of the goetia is in particular recommended for daily use and work. orpheus, by aleister crowley, contains a large number of magical invocations in verse. there are also a good many others in other parts of his poetical works. the following is a complete curriculum of reading officially approved by the a. a. 208 curriculum of a. a. course i. general reading. section 1- books for serious study: the equinox. the standard work of reference in all occult matters. the encyclopaedia of initiation. collected works of a. cro

plane. or so it is said by the masters of the temple. equinox vii, p. 5 "liber ii" the message of the master therion. explains the essence of the new law in a very simple manner. equinox xi (vol. iii, no. 1, p. 39 "liber iii. liber jugorum" an instruction for the control of speech, action and thought. equinox iv, p. 9& appendix vi of this book "liber iv. aba" a general account in elementary terms of magical and mystical powers. part. 1 "mysticism- published. 2 "magick (elementary theory- published. 3 "magick in theory and practice (this book. 4 "the law" not yet completed "liber vi. liber o vel manus et sagittae" instructions given for elementary study of the qabalah, assumption of god forms, vibration of divine names, the rituals of pentagram and hexagram, and their uses in protection and

xplanation of the book of the law in reference to certain ethical problems. equinox xi (vol. iii, no. 1, p. 45 "liber dccclx. john st. john" the record of the magical retirement of g. h. frater o. m. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. equinox i, supplement. 227 "liber dccclxviii. liber viarum viae" a graphical account of magical powers classified under the tarot trumps. equinox vii, p. 101 "liber dccclxxxviii" a complete study of the origins of christianity. unpublished "liber cmxiii. liber viae memoriae" gives methods for attaining the magical memory, or memory of past lives, and an insight into the function of the aspirant in this present life. equinox vii, p. 105 "liber cmxxxiv. the cactus" an elaborate stud

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ch repugnant to science and philosophy, but from the very nature of the tenets of the yellow school, its adherents are not going to put themselves to any inconvenience for the enlightenment of a lot of people whom they consider to be hopeless fools. at the same time, the theory of religion, as such, being a tissue of falsehood, the only real strength of any religion is derived from its pilferings of magical doctrine; and, religious persons being by definition entirely unscrupulous, it follows that any given religion is likely to contain scraps of magical doctrine, filched more or less haphazard from one school or the other as occasion serves. let the reader, therefore, beware most seriously of trying to get a grasp of this subject by means of siren analogies. taoism has as little to do wit

er having experienced a moment's anxiety about his ability to bring it to a successful conclusion. it think personally that the error lies in calculating. the injunction is "to buy the egg of a perfectly black hen without haggling" you have no means of judging what is written in their ledger; so..reason is a lie& all their words are skew-wise" al ii, 32. let me add that it is a well-attested fact of magical experience- beginning with tarquin and the sibylline books- as well as a fact of profane psychology, that if you funk a fence, it is harder next time. if the boy falls off the pony, put him on again at once: if the young airman crashes, send him up again without a minute's avoidable delay. if you don't, their nerve is liable to break for good and all. i am not saying that this policy is

ALEISTER CROWLEY THE LOST CONTINENT

s properties and uses: of that which combined with it: and of black phosphorus. it was the most ancient tradition of the atlantean magicians that they were the survivors of a race inhabiting a country called lemuria, of which the south pacific archipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and their land in ruin. others thought that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they aga

had, however, for a reason too obscure to describe here, no such vulnerable spot as suited the zhee-zhou. he survived and went to work, as it chanced, the next day. the zro was poisoned; a third of atlas died within the hour; the plants on the affected island had to be destroyed, and all its people. it was only repopulated some three hundred and eighty years later, and then for particular reasons of magical economy impossible to dwell upon in this account. marriage was compulsory on all those whose passion had been so exclusive and enduring as to produce two children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid sp

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for i am such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also he cause of the ball's motion, and there is no reason why one should precede the other, see book 4, part iii, for a full discussion (since writing the above, i have been introduced to "space, time and gravitation, where simi

self. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. our own khabs is our one sole truth. al i,10 "let my servants be few& secret: they shall rule the many& the known" the old comment 10. this is the rule of thelema, that its adepts shall be invisible rulers. this, it may be remarked, has always been the case. the new comment the nature of magical power is quite incomprehensible to the vulgar. the prophet ezekiel besieging a tile in order to destroy jerusalem, and the adventure of hosea with gomer, seem as absurd to the 'practical' man as do the researches of any other scientific man until the sunday newspapers have furnished him with a plausible explanation which explains nothing("book 4, part iii, must be read in this connexion

ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bucket than your geysers of magical effort. the "ninety and nine that safely lay in the shelter of the fold" have no organized will at all; and their character, built of their words and deeds, is only a garbage-heap. remember, also, that, unless you know what your true will is, you may be devoting the most laudable energies to destroying yourself. remember that every word and deed is a witness to thought, that therefore y

wer of the beast. it is however not necessary for him to know consciously what he is doing, and it is a very alert young magician who knows what he is undergoing, and why. al i,39 "the word of the law is thelema "thelema" is in greek letters in the ms the old comment 39. compare rabelais. also it may be translated "let will and action be in harmony" but thelema also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern restriction. is- t

hat there is more than one 'child. further comment on this matter is to be found in the appropriate places. an xvi, sun in capricornus. i decide to summarize the essential facts of this matter as follows: in the magical diaries of the beast, we find that during the beginning of 1914, again at the end of that year, and finally between march 26 and may 30 of that year, he made three separate series of magical operations. the first two unconsciously, and the last one more or less consciously, toward the attainment of the grade of magus. as a result of these operations, he met a series of persons who acted as officers in the ceremony of his initiation. we are here only concerned with jeanne robert foster, nee jeanne julie ollivier. on july 8, 10, 13, 14, 23, sept. 12 (2 operations) sept. 16, m

t these books death is always spoken of as a definite experience, a delightful event in one's career. the new comment this verse conceals a certain magical formula of the loftiest initiations. it refers to a method of using the breath, in connexion with the appropriate series of ideas, which is perhaps not to be taught directly. but it may be learnt by those who have attained the necessary degree of magical technique, suggested automatically to them by nature herself, just as newly-hatched chickens pick up corn without instruction. al ii,64 "oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our passionate peace& write sweet words for the kings" th

ss, which is the true life of man, beyond his 'veils' of incarnation. we have to thank freud- and especially jung- for stating this part of the magical doctrine so plainly, as also for their development of the connexion of the will of this 'child' with the true or unconscious will, and so for clarifying our doctrine of the 'silent self' or 'holy guardian angel. they are of course totally ignorant of magical phenomena, and could hardly explain even such terms as "augoeides; and they are seriously to blame for not stating more openly that this true will is not to be daunted or suppressed; but within their limits they have done excellent work. al iii,23 "for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fr

ALEISTER CROWLEY THE SWORD OF SONG

these proofs, i shall give him up. 783. bell.83 the folios have bun. notes to pentecost 22. with sacred thirst.1 he, soul-hydroptic with a sacred thirst. a grammarian s funeral. 23. levi.2 ceremonial magic is not quite so silly as it sounds. witness the following masterly elucidation of its inner quintessence: the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philestine against the citadel of his science. truly, since our childhood has ingrained into us not only literal belief in the bible, but also substantial belief in alf laylah wa laylah, and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manho

hat we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat s miauling and purring. the

ALEISTER CROWLEY EQ I 5

s the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (though the arcana of nibbana ignore the very name of cana. he could not pass a heard of swine without a hint; in fact, in fine, he took his silence as a sign: this is an enemy of mine "konx om pax" 1907 "fifth house, and mostly dream at that (the fifth house is that of geburah, the house of magical power. ib "but after all these wonders "then subtly, easily, imperceptibly rank after rank of the blessed gliding, i passed away into nothing. angels, after all visions of the and i was wrapped in the black great white throne, it is as if a brilliance of my lord, that quiet centre opened unawares and interpenetrated me in every part, through an immeasurable silence fusing its light with

ALEISTER CROWLEY EQ I 5

is very hard to understand, for the images form and dissolve more rapidly than lightning. these images are the illusions made by the ape of thoth. and this i understand, that i am not worthy to receive the mysteries of this aethyr. and all this which i have seen (being all the thoughts that i have ever thought) is, as it were, a guardian of the aethyr. i seem quite helpless. i am trying all sorts of magical methods of piercing the veil: and the more i strive, the farther away i seem to get from success. but a voice comes now: must not understanding lie open unto wisdom as the pyramids lie open to the stars? accordingly, i wait in a certain magical posture which it is not fitting to disclose, and above me appears the starry heaven of night, and one star greater than all the other stars. it

ALEISTER CROWLEY EQUINOX EQ I 2 2

t irrational qualities. fortunately in the case of p. the result was somewhat different; already master of a vast storehouse of knowledge and learning he was less likely to gasp "oh my" at the display of egyptian pyrotechnics than many of the others; he was in fact enabled by their help to weld to his knowledge a catalogue of disruptive learning, and from it add many words to the great dictionary of magical language he was at this time eagerly attempting to construct. this construction of a language should be the object of all rituals; they should bring the seeker step by step nearer to his quest, that is to say, to perfect him in the tongue he one day hopes to speak. each ritual, be it a letter, a word, a sentence, or a volume, should contain a lesson clear and precise, it should leave be

ALEISTER CROWLEY EQUINOX EQ I 3 2

to colima and thence to toluca and popocatepetl. now that we have arrived at the end of this chapter, it will be pertinent to inquire into the progress p. made since he passed through the 5= 6 ritual and became an adeptus minor in the order of the r.r. et a.c. strictly speaking, some time before he was officially promoted to the grade of 5= 6, he was already a 6= 5. in london and paris his works of magical art had caused him to be admired by his friends and dreaded by his enemies. he had succeeded in proving that the hb:shin of hb:shin operation was in fact none other than that of "the rising on the planes" though in practice and theory very different. by their study and the equilibrating forces of the 5= 6 ritual he was able to apply the eye 77 imagine yourself as harpocrates standing up

ALEISTER CROWLEY EQUINOX EQ I 3

ll find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. he must be without bodily defects, and proof against all contractions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence.1 the "via mystica" leading to this pre-eminence may aptly be compared to a circle. wherever the aspirant strikes it, there he will find a path leading to the right and another leading to the left. to the right the goal is all things, to the left the goal is nothing. yet the paths are not two paths, but one path; and the goals are n

u hast brought it to the highest possible heat, and allowing it to cool gradually. and the preferable time for this working should be in the heat of the day. on the seventh day of this operation thou shalt open the crucible, and thou shalt behold what "form" and "colour" thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with his nature. finished is that which is written concerning the formulae of the magic of light: hb:aleph hb:vau hb:heh hb:koph-final hb:vau hb:resh hb:bet hb:vau hb:shin hb:dalet hb:qof hb:heh f171 on the 7th of march p. left calcutta for benares, arriving there on the following day, and lodging at the h tel de paris he continued his concentration practices, in h

ALEISTER CROWLEY EQUINOX EQ I 6 2

and all future issues. a few selected items below. the book of ceremonial magic, including the rites and mysteries of goetic theurgy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the lite

heir term of research, expressed by the way of symbolism, 2 vols. large 8vo "with" 26 "full-page portraits, and other illustrations, cloth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic orders of chivalry. v. of alchemy in masonry. vi. of magical and kabalistical degrees. vii. of the mysteries on their mystical side, and of this subject in its relation to masonry. the kabbalah unveiled, containing the following books of the zohar (1) the book of concealed mystery (2) the greater holy assembly (3) the lesser holy assembly; translated into english from the latin version of knorr von rosenroth, and collated with the original chalde

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

roducing (could we but see it) something very definite on etheric levels. objective manifestation is produced, for "things are that which the word makes them in naming them" speech is literally a great magical force, and the adepts or white magicians, through knowledge of the forces and power of silence and of speech, can produce effects upon the physical plane. as we well know, there is a branch of magical work which consists in the utilisation of this knowledge in the form of words of power and of those mantrams and formulae which set in motion the hidden energies of nature and call the devas to their work. speech is one of the keys which opens the doors of communication between men and subtler beings. it gives the clue to the discovery of those entities who are contacted on the other si

d even to disaster. all those who seek to work consciously with the forces of manifestation, and who endeavour to control the energies of all that is seen, need the strong protection of purity. this is a point which cannot be too strongly emphasised and urged, and hence the constant injunctions to self control, comprehension of the nature of man, and devotion to the cause of humanity. the pursuit of magical investigation is dangerous in three ways. if a man's bodies are not sufficiently purified and their atomic vibration is not sufficiently high, he is in danger of over-stimulation when brought in contact with the forces of nature, and this inevitably entails the destruction and disintegration of one or other of his bodies. at times it may entail the destruction of two or more, and when t

achievement of the egoic purpose is assured; it stands ready to be sent forth upon its mission, to gather to itself material of a denser nature upon the astral plane, and to achieve greater consolidation. this is brought about by an act of will emanating from the man, and he gives the living form power "to break loose" it is exactly at this point, fortunately for the human race, that the majority of magical investigators fail in their work. they build a form in mental matter, but do not know how to send it forth, so that inevitably it will fulfill its mission. thus many thought forms die a natural death on the mental plane owing to the inability of the man to exert the will faculty constructively, and his failure to understand the laws of thought-form construction. another factor is his la

ALICE A BAILEY05 THE LIGHT OF THE SOUL

are themselves never specifically dealt with by the white magician or occultist. they are dealt with in black magic, and consist of the brain, the lungs, the heart, the spleen and the generative organs. the black magician definitely utilizes these physical parts of the body to generate a type of force which is a mixture of etheric force and dense physical energy, to enable him to do certain forms of magical work and also to produce effects on the physical bodies of animals and men. it is the knowledge of this which is the basis of voodooism and of all those practices which cause the depletion and death of men and women who obstruct the path of the black magician or are regarded by him as enemies. with these the aspirant to the mysteries of the brotherhood of the great white lodge has nothi

forms and two other modes of perception, i. e, the intuitional and spiritual realization. with these, however, the present sutra has not to do. the head centre is dual in itself and is composed of the centre between the eyebrows and the highest chakra, the thousand petalled lotus. the study and understanding of this sutra would result in the complete equipping of the white occultist for all forms of magical work. students must remember that this does not refer to the elements as we have them, but has relation to the elemental substance out of which all gross forms are made. according to the ageless wisdom there are five grades of substance having certain qualities. these five grades of substance form the five planes of monadic evolution; they compose the five vibratory spheres in which man

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

spirit and these three are a trinity, synthesized by life which pervades them all" s. d. i. 80. humanity, being the meeting-place for all the three types of energy, constitutes therefore a "midway point" in the consciousness of the creator. this "midway point" has to be seized by the active creating agent in some such manner as the aspirant has to learn to seize his midway points in the tiny bit of magical and creative work which he is seeking to carry forward. humanity is intended to be the medium wherein certain activities can be instituted. it is in reality the brain of the planetary deity, its many units being analogous to the brain cells in the human apparatus. just as the human brain, made up of an infinite number of sentient responsive cells, can be suitably impressed when quiescen

al work, and are equally true of the magical work of a solar logos, of a planetary logos, of an incarnating soul, or of that advanced human being who has learnt to work as a white magician under the plan of the great white lodge. it, of course, refers to the work of those who through intellectual achievement have learnt to work as magicians but on what is called the black side, for the same rules of magical work hold good for both groups, though the motivating impulse differs. but with the work of the black magician we have naught to do. that which they do is powerful in transient effect, using the word transient in its cyclic sense; but these effects must in due time cease, and be subordinated to the claims and the work of the bringers of light and of life- 349- a treatise on white magic

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

ity..power to detach oneself- 58- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 6. can you arrest the waters of the sixth great sphere? can you stem the flood? can you recover both the raven and the dove? can you, the fish, swim free? quality..overcoming the waters of the emotional nature. this out-going ray of devotion to the ideal, and the incoming ray of magical order or organisation are largely responsible for the type of man's consciousness today. man is essentially devoted (to the point of fanaticism) to whatever may be the goal of his life's attention. this goal may be to achieve discipleship, or to raise a family, or to get money, or to achieve popularity, or any other objective to which he consecrates his time and energy; but whatever it

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

and emphasise personalities, leading to directed, inclusive idealism. steadiness of perception through the expansion of consciousness. reaction to, and sympathy with, the point of view of others. willingness to see the work of other people progress along their chosen lines. the choosing of the middle way. peace and not war. the good of the whole and not the part. ray seven black magic, or the use of magical powers for selfish ends. the power to "sit upon the fence" till the selfish values emerge. disorder and chaos, through misunderstanding of the plan. the wrong use of speech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. leading to white magic, the

quently overlooked- 165- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust today, as the seventh ray comes into manifestation, we shall see the approaches between the two higher kingdoms of men and of souls greatly facilitated, as the magical work in the producing and bringing about of relationship begins to go forward as desired. it is the work of the ray of magical order which will bring about sensitivity to one of the major approaches which is being now attempted. only as history is made and we learn later the amazing nature of the epoch through which the race is passing, will humanity appreciate the significance of the work of the present hierarchy, and the magnitude and the success of its achievement since 1925, as a result of the initial impul

t will be obvious what this crisis is. if the man concerned is materially minded, selfishly ambitious and unloving, the inpouring energy will stimulate the personality nature and he will immediately be warring furiously with all that we mean by the instinctual, psychic, intellectual nature. when all these three are stimulated, the disciple is often for a time swung off the centre into a maelstrom of magical work of the lower kind sex magic and many forms of black magic. he is glamoured by the beauty of his motive, and deceived by the acquired potency of his personality. if, however, he is warned of the danger and aware of the possibility, he will stand steady at the centre within the mystical pentagram, and there suffer until the light in the east rises upon his darkness, discovering him s

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

the glamour of devotion. the glamour of adherence to forms and persons. the glamour of idealism. the glamour of loyalties, of creeds. the glamour of emotional response. the glamour of sentimentality. the glamour of interference. the glamour of the lower pairs of opposites. the glamour of world saviours and teachers. the glamour of the narrow vision. the glamour of fanaticism. ray vii. the glamour of magical work. the glamour of the relation of the opposites. the glamour of the subterranean powers. the glamour of that which brings together. the glamour of the physical body. the glamour of the mysterious and the secret. the glamour of sex magic. the glamour of the emerging manifested forces. i have here enumerated many glamours. but their names are legion, and i have by no means covered the

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

ousness and can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of this ray is to relate spirit and matter and produce the manifested form. the sign of the zodiac with which it is closely connected is that of cancer, the crab, which is a mass sign and one of the "gates" into manifested life. the following information anent the hierarchies may prove useful. it has been gathered from various sou

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ly 25 years and had, in that time, serviced over 20,000 people. its curriculum is progressive; step by step the studies deepen and the meditation work becomes more intensive as the student passes from one degree to another. no teaching is given at any time in the development of the psychic powers; people are not taught to be clairvoyant or clairaudient; no training is given in magic or in the use of magical rituals, and nothing is taught at any stage on sex magic. our whole emphasis is laid upon spiritual living, upon the mental grasp of the occult teaching and upon those rules and processes which will bring about right relations to one's fellowmen, right relation to one's own soul, right relation to the spiritual hierarchy (of which the christ is the supreme head, and right relation to a

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

s and techniques, determining the use and direction of the ray energies, are useless. this should not bring to you disappointment, but simply an attitude of expectancy, particularly where the younger students and readers are concerned. all things considered, this hiatus between expectancy and possibility is exceedingly good. there has been so much given out during the past century along the lines of magical work, that more at this time would not be wise; so many mantrams and words of power have been communicated, and so wide a use of the om has prevailed, that a great deal of damage might be looked for as a result. such damage has not, however, occurred. the relatively low point in evolution of the average student and experimenter has served as a protection, and little has been set in moti

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

our own lives so will be the growth of your understanding of the formula. as you progress upon the "way of the chela" so will grow your power. use the formula actively as far as you can and do not rest satisfied with just attempting to understand some of its significances. it has a magical import, and when understanding is coupled with the use of the will, this formula constitutes a word of power of magical service. part iv as i have studied the meditation work of each of you (and both you and i know whether it has been faithfully followed or not, i have become aware of a basic need and that is the need for alignment. you need a more direct contact between heart-head-soul. this, necessarily, in preparation for a still higher contact. the two parts of the exercise you have been following si

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ble; one or two of the key people- 40- the externalisation of the hierarchy copyright 1998 lucis trust however, may form part of the financial service group if the plan works out as hoped and intended. the task to be undertaken by this group is to study the significance of money as directed and appropriated energy. this direction of force produces concretisation, and the work is then in the field of magical endeavour. as with the work of the other groups, the task to be carried out falls into three categories of endeavour: 1. the effort to understand the nature of prana or of vital etheric energy, and the three qualities which distinguish it; these are (as you well know) inertia, activity and rhythm or giving them their hindu names tamas, rajas and sattva. when the mineral wealth of the wo

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

it is in existence. it is the energy let loose at the first initiation and distributed into the sacral and the throat centres (via the slowly awakening head centre) which brings the transmutation process to a successful conclusion and stabilises the relationship within the head. this process may take several lives of steadily intensifying effort on the part of the initiate-disciple. thus the work of magical reformation starts, and it is here that the influence of the seventh ray (which governs the first initiation) enters in; one of the functions of this ray is to bring together soul and body, the higher and the lower, life and form, spirit and matter. this is the creative task confronting the disciple who is engaged in lifting the energies of the sacral centre to the throat centre and of

BANISHING THE SLAVE GODS

xplored in the ref document> 8.0 miscellaneous 8.1 miscellaneous links ebanishing the slave gods by panoptes i will now describe what i do as an offensive in the battle against the slave gods. should anyone feel inspired to adopt this activity into their own daily practice, then, for all it's worth. you have my blessings. please keep in mind though, that some preliminary grounding with the basics of magical discipline are essential. my suggestion is the mastery of certain fundamental exercises that are outlined concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//

BEHOLDERS OF NIGHT

hin chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but rather develop it. through such excellent magical focuses, from the fraturnitias saturni to the work of stephen edred flowers, which at face point is unrelated, the sabbatic gnosis itself is closely related by means of effective initiatory material. the luciferian path its

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

ritual type 3, ritual function. such function deals mainly with evocations and offerings towards various deities. in contrast to this, his other ritual types include general function, regarding semiritualized activities of magic power, soteriological function, regarding the acquisition of power and understanding toward enlightenment, and magical function, regarding the construction through ritual of magical objects, such as amulets of protection.146 these designations are not absolute nor are they mutually inclusive, and many rituals include elements of more than one type. indeed, these rituals of offering and invocation to tsiu marpo also have 145 samuel 1993, p. 170. 146 see beyer 1978, pp. 256-257. 95 elements of the magical function type, though lacking palpable objects in which protec

BLUE EQUINOX

his guidance. curriculum of a.a. 19 course i general reading section 1. books for serious study liber ccxx (liber l vel legis) the book of the law. this book is the foundation of the new on, and thus of the whole of our work. the equinox, vol i. nos i-x. the standard work of reference in all occult matters. the encyclopaedia of initiation. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these wor

of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocat

ur times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and karma which form the spine of attainment. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practise (4) the law. liber ccvii. syllabus. an enumeration of the official publications of the a.a. with a brief description of the contents of each book. this course of reading will furnish the probationer with a through general knowledge of the whole system of attainment, and of the practices tending to t

r the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desirable that aspirants to this grade should have attained the 9th degree of o.t.o, in which case much secret knowledge is offered them besides that openly published. the methods of examination for the

BOOK OF PLEASURE

t, cruel, deceived, and liars, the worst of men! know, oh, the book of pleasure (self love) get any book for free on: www.abika.com 28 lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of all-beneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

tion, as well as giving practical directions for the application or performance of numerous spells, charms, recipes, rituals, and more. these are based on familiar ideas and materials and are easy to carry out. the crone's book of wisdom relates powerful ancient practices especially those of the old nature religions, to a modern appreciation of the world around us. it might even be seen as a kind of magical ecology, in which every manifestation of nature may be valued spiritually as well as cherished for its role in the environment. in a world where nature is so often slighted or ignored, this book serves to heighten the reader's awareness of the magic lying beneath the surface, and the powerful ties that exist between mind and matter, even in modern times. 0-87542-892-4,192 pgs, 5v4 x 8

s" enables you to live a better life, and to deepen your understanding of the world about you. the tools and powers of magick are around you, waiting to be grasped and utilized. this book gives you the means to put magick into your life, shows you how to make and use the tools, and gives you spells for every purpose. 0-87542-121-0,176 pgs, 5% x 8, illus, softcover $6.9 5 cunningham's encyclopedia of magical herbs by scott cunningham this is an expansion on the material presented in his first llewellyn book, magical herbalism. this is not just another herbal for medicinal uses of herbs this is the most comprehensive source of herbal data for magical uses ever printed! almost every one of the over 400 herbs are illustrated, making this a great source for herb identification. for each herb yo

r $12.95 the complete book of incense, oils and brews by scott cunningham for centuries the composition of incenses, the blending of oils, and the mixing of herbs have been used by people to create positive changes in their lives. with this book, the curtains of secrecy have been drawn back, providing you with practical, easy-to-understand information that will allow you to practice these methods of magical cookery. scott cunningham, world-famous expert on magical herbalism, first published the magic of incense, oils and brews in 1986. the complete book of incense, oils and brews is a revised and expanded version of that book. scott took readers' suggestions from the first edition and added more than 100 new formulas. every page has been clarified and rewritten, and new chapters have been

BUDGE E

nostrils, and that ye may not be destroyed and overcome by your own foul odour, and that ye may not be choked by your own dung, and that ye may untie and cast away your swathings, and that ye may lift up your legs and walk upon them, and that ye may stretch out your arms, and that your souls may not be made to remove themselves from p. 42 you. o ye who live in your forms, and who utter your words of magical power, who are provided with your swords [whereby] ye may hack in pieces the enemies of osiris, whose seasons are permanent, whose years are well established, who pass your state of being [in] your hours, who dwell in your estates, who have your barley in your bread cakes, who have loaves of bread made of the grain which is yours, whose word is maat, depart from my boats, and retreat be

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the door and was stored with its bristles upwards to protect the home. the cauldron was the iron cooking pot on the black kitchen range that served to heat the home as well as for cooking. items often can be gathered from around your home: for example, a silver bell, a crystal bowl or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work [insert pic p024- some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more im

iant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment

ools, candles, incense and symbols for rituals. in practice, many people use their altar every day, as a focus for quiet meditative moments, perhaps at the end of a busy day or early in the morning. such use does seite 24 wicca01.txt not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity [insert pic p046- setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it d

atory and persuasion, rather than direct action, to overcome injustice. thoth thoth was the ancient egyptian god of the moon, wisdom and learning. he was also god of time, languages, law and mathematical calculations, who invented the calendar and hieroglyphic writing. he is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management [insert pic p081- wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed [insert pic p082- cailleach seite 45 wicca01.txt cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are po

thanks for blessings received as you close the circle [insert pic p182- the tools of ritual magick formal ritual magick requires its own special tools. these may be real or symbolic. the list i give here is intended only as a guide: some of these may not be relevant to your own way of working. i have listed the areas of the circle in which each tool is traditionally placed. there are many sources of magical tools and, as i mentioned in the section on spells, you may already have a number in your home. you do not need to spend a great deal of money unless you wish, but i would suggest that you take time in finding the right items. even if you work in a group, you may like to build up a set for your own personal work. some people prefer to make their own magical tools and this certainly does

e rituals, light two candles, one for each lover, and place them slightly in front of the altar candle(s: the male lover's candle should be placed next to the goddess candle and the female's by the god candle, if applicable. if you have a central cauldron, you can stand any candles of need or petitioners' candles in it. empowering candles usually candles are so powerful that they are already full of magical energies, however, in more formal and elaborate magical ceremonies, you may wish to inscribe or anoint those candles representing a need or person with either olive oil or a ready-prepared, fragrant, anointing. in my book, candle power (see page 298, i have written in detail about making your own candle oils and ways of inscribing candles with magical alphabets. inscribing candles carvi

is the first hour of the magical day. alternatively, for a less formal spell, you can make an approximation. any good diary will have the sunrise and sunset for each day, but choose one also with the moonrises and moonsets. you will need a calculator if you decide to use the exact planetary hours. you can calculate a week or even a month ahead if there is a period in which you intend to do a lot of magical work. in this way you can maximise the energies of specific hours and choose a good time for anything from asking for a rise at work to sorting out the budget with a reluctant partner. enter the planetary and angelic hours in your diary or the appropriate section in your book of shadows. these calculations can also keep bored children amused on rainy afternoons- just tell them stories a

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

religious sojourn of blacks in america, with nana's charm as a metaphor for a legacy that some have chosen to preserve, and others to reject. rather than dismissing the hand as an object of superstition, i want to black magic page 4 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 argue for its deeper significance, as a symbol of the survival of a kind of magical spirituality in the african american experience. this book is about the creations that black people have woven into their quest for spiritual empowerment and meaning. it is about magic, as that term refers to the beliefs and actions by which human beings interact with an invisible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by

i c have never been able to draw an audience since"[3] black magic page 10 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 this intriguing account highlights a number of issues. although the author never identifies the negro clergyman, she presents this as a "true" event, noting only that the incident portrayed an instance of the "peculiar persistency" of magical ideas among the descendants of africans in the united states. if we read this account as folklore, it underscores how religion and conjure were sometimes viewed by african americans as strange but potentially suitable bedfellows. the relationship between conjure and christianity, seen according to the perspective of the preacher, was inimical. seen from another perspective, however, the

gion in african traditions, as viewed by most observers, hinge on two important concerns. first, magic is seen to operate automatically and mechanically, by principles of imitation or contagion, instead of through entreaty to supernatural powers. idowu has argued that the efficacy of magic "depends upon the form rather than the spirit" others have challenged this view, noting that the performance of magical acts in african traditions is normally not mechanical but nearly always depends on a secondary "supernatural agency" such as a deity, a spirit, or some otherworldly force. for example, the near-ubiquitous use of charms in africa is an example of magic that is governed by a supernatural agency, for certain manufactured objects can be activated by invisible black magic page 26 of 144 http

ontext and framework. the expansion of christianity among slave populations also explains why black supernatural practices and practitioners appear more consistently in the historical record after 1800, a time when conjurers became a regular feature in accounts of slave life. african american supernaturalism was augmented, rather than constrained, by the emergence of christianity. the development of magical forms first became evident when african americans began to turn to protestantism in large numbers in the latter\ 54\ part of the eighteenth century. although some blacks, both enslaved and free, had been black magic page 35 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 exposed to christianity in the colonial period, educated in missionary s

at african american spiritual experiences were characteristically "ambiguous" and "two-edged" while harding's comments were confined to expressions of christianity in the nineteenth century, his approach is relevant for studies of black religion in the years outside that period.[2] in chapter 2 i assessed some of the earliest documented supernatural practices among black people in america.the use of magical charms and talismans, as well as african-based rituals of spiritual protection.which were intended for self-preservation and security. other supernatural techniques believed to inflict physical injury on others, though diverse, reveal similar motivations. black americans employed them in order to punish criminals and wrongdoers; to attack opponents; to combat evil forces; and to retalia

as only when "an old negro" named doctor lewis treated the bondman with a "special decoction of herbs" that he recovered. these examples of "doctoring and curing" typical of slave narratives, demonstrate the two-sided nature of supernatural belief, which, as we have seen, encompassed practices in which spiritual power could be utilized to work for or against an individual.[40] belief in the power of magical poisons and poisoners was not confined to african americans. on occasion whites were known to exploit black practitioners for their own illicit interests. in the case of the state v. martin posey, heard in the south carolina court of appeals in 1849, a white yeoman was convicted for his wife's murder. the farmer, martin posey, was found guilty after it became known that he had hired a b

ted a new world, they sometimes found enemies that lived very close to home. since slavery, practices of supernatural harming in the african american community had been known by many names such as hoodoo, root working, tricking, and voodoo. although these terms are distinguishable, there was considerable overlap in their use. hoodoo, for instance, alluded to the practice of spells and other forms of magical manipulation, but could also refer to healing and harming traditions. root work characterized the style of utilizing certain natural objects in the performance of ritual. in black american oral traditions, both terms were used interchangeably. voodoo, a term that was adopted by blacks and whites, properly described a religion of haitian origin (vodou) that flourished in louisiana from t

le to form unusual alliances with members of the churches. in one instance, officers in one of the more conservative black protestant denominations found themselves playing host to a popular conjurer-magician during a time of severe fiscal crisis. in 1927 members of mount zion african methodist episcopal church in philadelphia sponsored a series of performances by a shrewd and independent peddler of magical goods, known as black herman rucker, a famous faith healer, conjurer, and vendor of lottery predictions. black herman's highly successful "voodoo campaigns" brought muchneeded funds to the black methodists, as he rented church space and charged admission fees to his public lectures, with audiences that included as many as fourteen hundred persons at one time.[47\ 144\ black magic page 8

ed into the gold, the slave, and the ivory coasts [1703; reprint, new york: barnes and noble, 1967, p. 148; muller "description of the fetu country" in german sources for west african history, ed. adam jones [weisbaden: franz steiner verlag, 1983, pp. 158.59, 162. r. s. rattray, a british anthropologist, was the first scholar in the twentieth century to identify the "fetish" with a "limited class of magical objects" called summan in akan tradition, which he described as the "potential dwelling place of a spirit\ 168\ or spirits c associated with the control of the powers of evil c for personal ends c as much for defensive as for offensive purposes (rattray, religion and art in ashanti [london: oxford university press, 1927, pp. 11, 24, and his ashanti [oxford: clarendon press, 1923. pieter

CULTUS SABBATI

ly christianity, often melding folk religiosity in a seamless blend unique to each individual practitioner. although ritual magicians and cunning-folk alike used christian formulae in their praxes, one could argue that this religious language was naturally the timely idiom of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, f

tigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunnin

to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very nature of these things to change their form and manner. one mu

erpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

positive. hitler insisted it be turned around to symbolise black magic and destruction. the mass rallies that hitler used so effectively were designed with the knowledge of the human psyche and how it can be manipulated. in satan and swastika, francis king says "hitler's public appearances, particularly those associated with the nazi party's nuremberg rallies, were excellent examples of this sort of magical ceremony. the fanfares, military marches and wagnerian music all emphasised the idea of german military glory. the massed swastika banners in black, white and red filled the consciousness of the participants in the rally with national socialist ideology. the ballet-like precision of the movements of the uniformed party members, all acting in unison, evoked from the unconscious the princ

DAVID ICKE CHILDREN OF THE MATRIX

on maps to identify the positions of enemy troops. the mass rallies that hitler used so effectively were designed with the knowledge of the human psyche and how it can be manipulated. 296 children of the matrix in the book, satan and swastika, francis king says "hitler's public appearances, particularly those associated with the nazi party's nuremberg rallies, were excellent examples of this sort of magical ceremony. the fanfares, military marches, and wagnerian music, all emphasised the idea of german military glory. the mass swastika banners in black, white, and red, filled the consciousness of the participants in the rallies with national socialist ideology. the ballet-like precision of the movement of the uniformed party members, all acting in unison, evoked from the unconscious the pr

DAVID ICKE THE BIGGEST SECRET

atanism which does precisely the same. the249inverted pentagram is but one example. the mass rallies that hitler used so effectivelywere designed with the knowledge of the human psyche and how it can be manipulated.in the book, satan and swastika, francis king says:hitlers public appearances, particularly those associated with the nazi partys nurembergrallies, were excellent examples of this sort of magical ceremony. the fanfares, militarymarches, and wagnerian music, all emphasised the idea of german military glory. the massswastika banners in black, white, and red, filled the consciousness of the participants in therally with national socialist ideology. the ballet-like precision of the movement of theuniformed party members, all acting in unison, evoked from the unconscious, the princip

DIABOLUS

hrough the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundation to modern luciferian practice, specifically with the witches sabbat and other avenues of magical practice. existing as dual, they are identical in desire, by their duality there is no control, for will and belief are ever at variance, and each would shape the other to its ends, in the issue neither winds as the joy is a covert of sorrow. let him unite them the book of pleasure, austin osman spare 4 the cover art features a black inverted pentagram, a upward pointing pentagram and i

ints on the practice of the yatuk dinoih or witchcraft. to be mentioned in the denkard as enunciating admonitions meant that he had presented a systematic methodology of practice concerning their aspects of sorcerous practice, considered by the zoroastrians as evil or satanic. it seems clear just as zohak that akht-jadu operated outside the religious structure of zoroastrianism, thus their ideals of magical practice were not specifically evil or wrong. they could also lay in the idea of predilection based on their methods of selftransformation through their own religious and socio-daemonic structures of becoming. to observe the view the zoroastrians had concerning akht, let us look at the context of which it was written- one, against the monition of the holy zartosht, that no injury should

of every maimer of demon-worship. denkard here is presented with the essence of what akhtya practiced and suggested that he despised the doctrine of that path, rather than being the inverse by nature of zoroastrianism. by this it can be suggested that akhtya and the yatus practiced with some areas of inverse zoroastrian ritual, they as a whole were operating within their own understood doctrines of magical practice. this can be seen in the later yezidis, who operated according to their own antinomian initiatory structure. the religion of evil according to old faith is often hidden, operating within social structures while seeking their own methods of self-knowledge and wisdom. rather than 16 denkard the acts of religion, book 3 103-110. 15 allowing their conscious to be aligned with the s

out into the earth, and his angels were cast out with him (revelation 12:9) the spirit of diabolus is one which remains timeless and extensive. this sorcerous daemon has walked the earth since the dawn of mankind, from desert to forest, in every culture and every age. satan has long represented the otherness which is considered evil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his esse

e of darkness, the evocation center itself: the circle. herein is the binding of diabolic power, the very essence of the adversary who is both fire mixed with darkness, and with shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascination and arte. 35 v. the path of the crooked serpent the god of the jagged spine- leviathan in the caverns and caves of the abyssic darkness, wherein the water depths weave a lonely song, comes a whispering hiss of the past and future. in blood this name is recalled, spiraling in the back of the spine through the brain of man. the rahab daemon, who has fallen forth into the ocean

DION FORTUNE MYSTICAL QABALA

cult to believe that any useful purpose is served by deliberately darkening counsel or by withholding from the student keys and explanations that are essential to his work. if the student is unworthy [page 94] to be trained, do not let us train him. if he is to be trained at all, let us train him properly. 5. in the following pages i have done my best to elucidate the principles governing the use of magical symbolism. the practical use of the ceremonial method is best attempted under the guidance of one who is already experienced in its use; to work alone or with equally inexperienced comrades is to run unnecessary risks, but there is no reason why anyone should not experiment with the meditative method. 6. in order to use the magical symbols effectually one has to make the contact of each

owledge. i merely give the data for the convenience of those who can appreciate its significance. 7. section 2. the magical image and the symbols associated with each sephirah.-the magical image is the mental picture which the occultist builds up to represent the sephirah, and its details yield many significant symbols to meditation. these images are so old, and have been built with such a wealth of magical working, that they are apt to build themselves up of their own accord during meditation upon the sephiroth. in the course of my own work on the qabalah i saw most of [page 106] them long before i had access to the tables that gave the in practical working the initiated adept builds them detailed symbolism, and it is a very valuable magical exercise up to practise the visualisation of th

rmed expression, in chesed becomes the upbuilding, organising aspect of evolution; anabolism, as distinguished from the katabolism of geburab. in chesed the chokmah force becomes that peculiarly subtle form of magnetism which gives power of leadership and is the root of greatness. equally, on the left-hand pillar, the forcerestraining binah becomes the form-destroying geburah, and again the maker of magical images, mercury-hermes-thoth. 46. from time to time the symbols of occult science have leaked out into popular knowledge, but the uninitiated have not understood the method of arranging these symbols in their pattern as the tree, nor of applying to them the alchem;cal principles of transmutation and distillation wherein lie. the real secrets of their use. chapter xvii binah, the third s

ss; the calvary cross; the truncated pyramid; and the cube. 84. the lamen is the symbol upon the breast of the adept and indicates the force he represents. an adept performing work in the sphere of shemesh, for instance, would wear upon his breast an image of the sun in splendour. a lamen is the magical weapon of tiphareth; and it therefore becomes necessary to say something concerning the nature of magical weapons in general in order that the function of a lamen can be understood. 85. a magical weapon is some object which is found to be suitable as a vehicle for force of a particular type. for instance, the magical weapon of the element of water is a cup or chalice; the magical weapon of the element of fire is a lighted lamp. these objects are mystical qabala page 145 chosen because their

n. it explains a great many things in organised religion that are very real to the believer but very baffling to the unbeliever, who can neither explain them nor explain them away. 12. in netzach, however, we have the most tenuous form of these things, and they are perceived far more by the "contemplations of faith" than by the "eyes of the intellect" in the sphere of hod are performed all manner of magical operations in which the intellect itself is brought to bear upon these tenuous and fleeting images to give them form and permanency; but in the sphere of netzach such operations do not take place to any great degree; all god-forms in netzach are worshipped by means of the arts, not conceived by means of philosophies. nevertheless, for all practical purposes it is impossible to separate

he sphere of netzach enters into communion with the object of his adoration by means of the arts; and in proportion as he is an artist in some medium or other, and can therein represent his deity symbolically, will he be able to make the contact and draw the life into himself. all rites which have rhythm and movement and colour in them are aworking in the sphere of netzach. and as hod, the sphere of magical workings, draws its force from netzach, it follows that any magical operation of the sphere of hod must have a netzach element in it if it is to be ensouled effectually; and in order to provide a basis of mystical qabala page 154 manifestation, etheric substance has to be provided by some form of sacrifice, even if it he only the burning of incense. this question will be dealt with full

ry definite kind are produced. 14. it is the method that is used in working the mass by those priests who have knowledge. there are two types of priest in the roman church: the beneficed parish clergy and the men who belong to monastic orders and undertake parish, and especially home mission, work as part of their service. these monks frequently bring to the working of the mass a very high degree of magical power, as any psychic can testify. it is the ensouling of an astral form with spiritual force which is the real act of transub tantiation. it is in the knowledge of these things, and in the possession of organised bodies of men and women trained in their use in the encloistered orders, that the strength of the one catholic and apostolic church lies; it is the lack of any such inner know

e atmosphere. absolutely dustless atmosphere is absolutely dark atmosphere. and so it is in the metaphysics of the tree. the glory of god can only shine forth in manifestation when there are forms to manifest it. 27. the magical image of hod affords a very interesting subject for meditation. those who have grasped the significance of the preceding pages will see how well the formand- force nature of magical working is summed up in this symbol of the being in whom are combined the male and female elements. 28. hod is essentially the sphere of forms ensouled by the forces of nature; and conversely, it is the sphere in which the forces of nature take on sensible form [page 248] 29. the yetziratic text has already been discussed at length, and to that discussion the reader can refer for its el

gestion, the psychology of which is too complex to be entered upon now. mystical qabala page 171 41. the apron has immediate associations for the initiates of solomon the wise; it is the characteristic garment of the initiate in the lesser mysteries, who is always deemed figuratively to be a craftsman, that is a maker of forms, and as the sepbirah hod is the sphere of the operations of the makers of magical forms, it will be seen that this symbolism is again apposite. the apron covers and conceals the moon-centre, yesod, concerning which we shall speak in its appropriate place. as has already been noted, yesod is the functional aspect of the pair of opposites of the astral plane. 42. concerning the four eights of the tarot pack, assigned to this sephitah, we have already spoken on a previo

DION FORTUNE PSYCHIC SELF DEFENSE

by the victim, or buried in his path, so that he must pass over them frequently. these talismans of evil not only work by their own power, but also serve the sorcerer as a point of concentration for his meditations. harmful effects are also produced by objects which have been used in black magic and have become impregnated with 62 of 103 the forces they were employed in generating. odds and ends of magical equipment turn up in some queer places. i was present at an auction in a country town when the twelve signs of the zodiac, neatly painted on a blackboard, came up for sale. various of my friends have picked up magical treasures, such as altar lamps and incense burners that obviously came out of ritual lodges, but the prize of the collection was a magical rod that was put up to auction a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

in the time of unas is proved by the following passage from the text in his pyramid "o god, thy annu is unas; o god, thy annu is unas. o ra, annu is unas, thy annu is unas, o ra. the mother of unas is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de

vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not

11:23:04 am] and they passed three days and three nights in this form. victory inclined now to one side, and now to the other, and the heart of isis suffered bitterly. when horus saw that she loosed the fetters which he had laid upon set, he became like a "raging panther of the south with fury" and she fled before him; but he pursued her, and cut off her head, which thoth transformed by his words of magical power and set upon her body again in the form of that of a cow. in the calendars the 26th day of thoth was marked triply deadly. see chabas, le calendrier, p. 28 ff] p. lii the deceased; in a word, the deceased is identified with osiris. if osiris liveth for ever, the deceased will live for ever; if osiris dieth, then will the deceased perish.[1 [1. the origin of plutarch's story of the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

george. the nine freedoms. los angeles: aetherius society, 1963. the practices of aetherius. hollywood, calif: aetherius society, 1964. the twelve blessings. london: aetherius press, 1958. you are responsible. london: aetherius press, 1961. the story of aetherius society. hollywood, calif: aetherius society, n.d. aetherius speaks to earth see cosmic voice aetities (or aquilaeus) a precious stone of magical properties, composed of iron oxide with a little silex and alumina, and said to be found in the stomach or neck of the eagle. it is supposed to heal falling sickness and prevent untimely birth. it was worn bound on the arm to prevent abortion and on the thigh to aid parturition. afan see association for astrological networking affectability a term coined by parapsychologist charles stua

ng a large cooking pot to cover the growing plant. european settlers the occult history of the european races that occupy the territories now known as the united states of america begins with their initial settlement of north america. the early english, german, and dutch settlers brought with them an active belief in magic, witchcraft, and sorcery (malevolent magic. settlers were aware of a range of magical practices such as image magic, and had a particular fear of curses aimed at them. should such curses come to pass they would often attribute it to the sorcery of the person pronouncing the course. as early as 1638 in massachusetts, jane hawkins was indicted for practicing witchcraft, though no record of a trial survived. less than a decade later, however, alice young was tried and execu

ls were regarded to be powerful amulets. such amulets have been copied by non-jewish occultists and used in ritual magic. with the magical revival of the nineteenth century and the belief in occult powers being directed to various goals by magical practitioners, amulets once again came into widespread use. they were a necessary side effect of the development of talismanic magic, an important part of magical practice featured in the writings of francis barrett and eliphas levi. today, magicians and wiccans learn the preparation of amulets as part of their basic magical training. sources: budge, e. a. w. amulets and talismans. new hyde park, n.y: university books, 1961. lippman, deborah, and paul colin. how to make amulets, charms, and talismans. new york: m. evans, 1974. pavitt, william t

, which gave the prevalent division much of its symbolism. with it was held the doctrine of their separate creation; the tradition of the rebellious hierarchy, headed by lucifer, was rendered familiar to society by the epic poetry of john milton. the medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals. angels and giants another leading belief, not so much interwoven with the popular theology, was that of angels intercourse with women, producing the race of giants. the idea derived from genesis 4:2, in the adoption of which the christian fathers followed the opinion of ancient jewish interpreters, philo-judaeus, and josephus. a particular account of the circumstances is given

high school, anger s grandmother, who had happy memories of paris, sponsored anger s visit to paris, where he met jean cocteau. cocteau was impressed by anger s first film, fireworks, and introduced anger to writer anais nin. in 1955 anger paid a visit to cefalu, sicily, and rediscovered the abbey of thelema, the occult community established by aleister crowley in 1920. anger uncovered a variety of magical paintings, many with sexual themes, on the abbey walls and doors, hidden by whitewash 37 years earlier by order of the italian police. dr. alfred c. kinsey, compiler of the famous report sexual behavior in the human male (1948, visited cefalu, where anger showed him the unique murals. the story of anger s discovery was featured in a two-part article in the journal picture post (november

gy, psychology, and the four elements. reno, nev: crcs, 1975. the practice and profession of astrology. sebastopol, calif: crcs, 1985. practicing the cosmic science: key insights in modern astrology. sebastopol, calif: crcs, 1999. relationships and life cycles. sebastopol, calif: crcs, 1980. stephen arroyo s chart interpretation handbook. sebastopol, calif: crcs, 1989. ars notoria title of a work of magical invocations and prayers attributed to solomon and therefore related to the celebrated key of solomon the king, one of the most famous grimoires, or book of ceremonial magic. ars notoria is known in the english translation of robert turner (sloane manuscript 3648, british library, london, published by him in 1657. artemisian order the artemisian order is a feminist neo-pagan group founde

d war i, the society s membership became influenced by newer occult trends from such other organizations as the hermetic order of the golden dawn, but authentic kabalistic traditions were strengthened by the work of rabbi morris greenburg, a noted talmudic scholar. world war ii largely suspended the society activities until 1949. some years later conflicting trends arose, largely around the issue of magical rituals designed to enhance consciousness and the actual use of occult powers. a schism occurred in 1957, and one group broke away to form the hermetic order of the sacred word (osw. the main body of the aurum solis reaffirmed the original intent of its rituals so that the rites and the philosophy of the order should reflect the joy and freedom of the spirit which has been so much a par

masters as picasso, renoir, toulouse-lautrec, gaugin, modigliani, van gogh, rembrandt, tissot, manet, monet, and matisse. automatic drawing and painting encyclopedia of occultism& parapsychology. 5th ed. 126 among british psychic artists, radical magician austin o. spare (1888.1956) portrayed fantastic and demonic spirit forms. in 1927 he exhibited a collection of his psychic drawings and others of magical and occult manifestations at st. george s gallery, london. he also published several books of his powerful drawings. another british psychic artist, coral polge, sketched people who had passed away and wanted to communicate with members of her audience. at such public demonstrations, polge often worked in a unique partnership with such clairvoyants as doris collins, who passed on messag

th is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster, a form of ea. ea was the great magician of the gods; his sway over the forces of nature was secured by the performance of magical rites, and his services were obtained by humankind, who performed requisite ceremonies and repeated appropriate spells. although he might be worshipped and propitiated in his temple at eridu, he could also be conjured in reed huts. the latter indeed appear to have been the oldest holy places. in the deluge myth, he makes a revelation in a dream to his human favorite, pirnapishtim, the b

d for his life, he hath given the head of the kid for the head of the man. a pig might be offered: give the pig in his stead and give the flesh of it for his flesh, the blood of it for his blood. the cures were numerous and varied. after the patient recovered, the mashmashu priests purified the house. the ceremony entailed the sprinkling of sacred water, the burning of incense, and the repetition of magical charms. people protected their homes against attack by placing certain plants over the doorways and windows. the halter of a donkey, or ass, was apparently used, in the same manner that horseshoes have been used in europe to repel witches and evil spirits. the purification ceremonies suggest the existence of taboo. for a period, the sick were unclean and had to be isolated. the recently

ons du seuil, 1961. traite pratique d astrologie. paris, 1961. brau, jean-louis, helen weaver, and allan edmands, eds. larousse encyclopedia of astrology. new york: new american library, 1982. bardon, franz (1909.1958) franz bardon was one of the most important figures in the occult revival of the twentieth century and the author of three influential books: initiation into hermetics, the practice of magical evocation, and the key to the true qabalah. he was, however, a reclusive individual and much of his life remains obscure. he was born and grew up in czechoslovakia, the eldest of 13 children. his father, viktor bardon, was a mystic. as a youth, franz sought some illumination and finally felt an advanced soul entering his body and providing him with his first initiatory experiences. in t

air, fire, and water) understood psychologically, and the accomplished magician must be a balanced person with a developed psyche in which each element, such as intuition or passion, is present but not so dominating as to push the other elements aside. in his first book, initiation into hermetics, bardon leads the student through a basic course in magical training. the second volume, the practice of magical evocation, treats all the magical instruments from the wand to the magical mirror, and explains in detail the process of contacting various kinds of spirit entities. the final volume is a more detailed treatment of the qabalah (or kabbalah. bardon was assisted by his long-time student dieter ruggeburg, who published both the german and english editions of his several books and continued

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hompson, c. j. s. the mysteries and secrets of magic. london, 1927. reprint, new york: causeway books, 1974. waite, arthur edward. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. woodroffe, sir john. sakti and sakta. madras, india: ganesh, 1918. magical numbers certain numbers and their combinations were traditionally held to be of magical power, by virtue of their representation of divine and creative mysteries. the doctrines of pythagoras (see greece) furnished the basis for much of this belief. according to his theory, numbers contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason

f a magic circle around the magician to protect him from the malice of evil spirits that he might invoke to perform his will. the circle was symbolic of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in

ng that champion of spiritualism, sir arthur conan doyle, to state ruefully: mr. marriott has clearly proved one point, which is that a trained conjurer can, under the close inspection of three pairs of critical eyes, put a false image upon a plate. we must unreservedly admit it. a copy of gambols with the ghosts was obtained by psychic researcher harry price and is now in the harry price library of magical literature at the university of london, england. sources: sylvestre, ralph e. gambols with the ghosts: mind reading, spiritualistic effects, mental and psychical phenomena, and horoscopy. chicago: privately printed, 1901. marryat, florence (1837.1899) british author, daughter of novelist frederick marryat, born july 9, 1837. she later became mrs. ross-church, then mrs. francis lean. mar

york: garland publishing, 1982. paschal beverly randolph: america s pioneer occultist. in le defi magique. edited by jean-baptiste martin and franciose laplantine. lyon, france: presses universitaires de lyon, 1994. the revival of astrology in the united states. in religious movements: genesis, exodus, and numbers. edited by rodney stark. new york: paragon house publishers, 1985. toward a history of magical religion in the united states. listening 9, no. 3 (autumn 1974: 112.33. melton, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. melton, j. gordon, and james r. lewis, eds. perspectives on the new age. albany, n.y: state unversity of new york press, 1992. murphy, larry, j. gordon melton, and gary l. ward, eds. encyclopedia of african american

o assisted smith in setting up his business; john varley (1778.1842, a noted artist and friend of the artist/poet william blake and student of astrology; and john palmer (1807.1837, a young alchemist who wrote for smith. during this period of time, the only other significant occult group in england was the circle that had formed around magician francis barrett, author of the magus, a seminal text of magical wisdom that stands at the fountainhead of modern magical practice. the mercurii apparently dissolved following the death of so many of its members in the 1830s, though given its secretive nature it could easily have survived much longer. sources: godwin, joscelyn. the theosophical enlightenment. albany: state university of new york press, 1995. mercury also popularly known as quicksilve

the great storehouse of central american legend is the popol vuh, an early study published by lewis spence (1908, with some having appeared in more recent years. this fascinating work of mythological history states that some of the elder gods were regarded as magicians, and the hero-twins, xblanque and hun-ahpu, whom they sent to earth to rid it of the titan vukubcakix, were undoubtedly possessed of magical powers. as boys, the twins were equipped with magical tools that enabled them to get through an enormous amount of work in a single day. when they descended into xibalba (the kiche hades) for the purpose of avenging their father and uncle, they took full advantage of their magical propensities in combating the inhabitants of that drear abode. xibalba itself possessed sorcerers, for with

e the spouses of certain nats, and could only retain their supernatural connection with a certain spirit so long as they were wedded to him. with the exorcists, training was voluntary and even perfunctory. but with the mediums it was severe and prolonged. among the civilized burmanese a much more exhaustive apprenticeship was demanded. indeed a thorough and intricate knowledge of some departments of magical and astrological practice was necessary for recognition by the brotherhood, the entire art of which was medico-magical, consisting of the exorcism of evil spirits from human beings and animals. the methods employed were such as usually accompanied exorcism among tribal cultures, that is, dancing, flagellation of the afflicted person, induction of ecstasy, oblation to the fiend in posses

ife-sustaining powers, mithra would 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 celebr

oke or cloud, in the midst of which appeared a human face, like the countenance of the chevalier de saxe, from which issued a loud and angry voice, exclaiming in german, carl, was wollte du mit mir (charles, what would thou do with me) by reiterated exorcisms schrepfer finally dismissed the apparition, and the terrified spectators dispersed fully convinced of his magical powers. since the rituals of magical evocation date back to the ancient east, it is not surprising to find that european rituals have parallels in arabia, persia, india, china, tibet and japan. in the modern occult revival, such rituals have been popularized side by side with european traditions; various hybrid forms have also evolved (see also ceremonial magic; magical diagrams; magical instruments and accessories; new ze

eremonial magic. the society has a more public program aimed at disseminating authentic information about occultism and magic that includes lectures, workshops, and conferences, and a discussion seminar on the last friday of each month. these are open to the public and run the gamut from magic to shamanism, to qabala (or kabbalah) and witchcraft. members of the society follow different traditions of magical practice including neo-pagan/wicca traditions. many find the society a place to meet others who share their magical interests but operate different magical systems. often meetings involve the working of various rituals on an experimental basis. the society has served as a catalyst for new groups to form by people who wish to follow up on a particular ritual or idea. the society also tea

fter a period of working with the book of the law, the holy book of the thelemic magick tradition, master leo claimed to have made contact with the entity aiwaz, which he described as an energetic current, the same entity who had dictated the book of the law to aleister crowley early in the twentieth century. aiwaz provided insight into the old magical formula abrahadabra which gave rise to a set of magical techniques that connected the energy centers in the human body, the chakras, to the energies of abrahadabra. the communication from aiwaz led to the founding of the path of gnostic light in 1985. the path of gnostic light was created as an outer order on april 16, 1985. subsequently, master leo compiled the teachings of the order into a book, knjiga gnoze (book of gnosis, and published

ic light was created as an outer order on april 16, 1985. subsequently, master leo compiled the teachings of the order into a book, knjiga gnoze (book of gnosis, and published 121 copies, all of which were distributed in the former yugoslavia. in the meantime, master leo had come into contact with michael bertiaux, a thelemic magician residing in chicago, illinois, who noted that while a new form of magical gnostic teachings, master leo s perspective was very close to his own and that of kenneth grant, the head of the ordo templi orientis organization based in london, england. following the opening of the path of gnostic light, a set of inner orders were created. they include the order of the gnostic black serpent (for males, the order of the gnostic black dove (for females, the order of t

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

other agharta, under china s tzangpo valley. eventually, the venusians conquered agharta, sending their evil minions into the world until 1948, when the martian/human alliance reclaimed the city and slew its ruler, the king of the world, and many of his troops. t h e re is no real-life central asian tradition of agharti, though chinese and ti b e t a n e q u i valents to western fairy lore spoke of magical caves, on the other side of which the traveler would find a beautiful land and lovely but ultimately tre a c h e rous supernatural beings. see also: reptoids further reading dickhoff, robert ernst, 1965. agharta. new york: fieldcrest. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

his full renaissance glory. 43 ture, particularly the fragments preserved in the anthology of excerpts compiled by stobaeus.1 on the other hand there is the astrological, alchemical, and magical literature, much of which also went under the name of hermes trismegistus. these two branches cannot be kept entirely separate from one another.2 not only do we have in the asclepius an actual description of magical practices in the admiring reference to the methods by which the egyptians "made gods, but also even the loftiest and most mystical of the philosophical hermetic treatises presuppose, as we have seen, an astrological pattern in the cosmos. gnosticism and magic go together. the pessimist gnostic needs to know the magical passwords and signs by which he may rid himself of the evil material

our spirit "drinks" the spirit of the world. now there is nothing about the spiritus theory in the passage in the enneads which seems to be the chief basis of ficino's commentary, and, though it may be obscurely referred to elsewhere by plotinus, i have not been able to find in that philosopher any such clear-cut definition of the spiritus mundi as the vehicle of stellar influences and the basis of magical operations such as ficino seems to be working from. where he could have found such a clear-cut theory, and specifically in relation to practical magic and to talismans, was in the picatrix. as we saw in the last chapter, the theory of magic in that work depends on the series intellectus, spiritus, materia; the material of lower things being intimately related to the spiritus material in

the priesthood of theology.5 how do we invoke raphael, gabriel, and michael, so that they dwell in us with all their powers and knowledge? do we perhaps know their secret names and numbers? is there a secret of practical cabala at the core of this lofty mystical aspiration? the praise of magic and of man as magus in the oration is couched in general rhetorical terms, and only hints at the secrets of magical procedures. but it is certainly in praise of both magia and cabala, and it would therefore seem that the complete renaissance magus, as he burst upon the world for the first time in pico's oration in his full power and dignity, was a practitioner of both natural magic and also of its "supreme form, practical cabala. in his study of ficino's magic, d. p. walker has suggested that it was

hin the religious hymns to the god of david sung in church? the problem is perhaps insoluble, but in thinking of it we are in the presence of a problem which was to agitate later controversies about religion in relation to magic, namely, should a religious reform involve putting more magic into religion, or taking the magic out of it? if one puts the problem, not only in these terms, but in terms of magical and wonder-working images in christian churches the possible relevance of this tremendous renaissance emphasis on religious magic to the reformation and its iconoclasm is a question which begins to raise its head. the connection between magic and christianity in pico's formulations is made even closer and more formidable by his extraordinary claim that magia and cabala help to prove the

struseness of the subject permitted a clear survey of the whole field of renaissance magic. since my book is not written by a really deep magician who fully understands the procedures, but is only a humble historian's attempt to outline those parts of the subject which affect the understanding of giordano bruno (who, incidentally, made great use of this trivial work) and his place in the sequence of magical thinking, i propose to devote a chapter to agrippa's popular book on the occult philosophy. 1 on agrippa, see thorndike, v, pp. 127 ff; walker, pp. 90 ff. selections from agrippa, including one chapter of the de occulta philosophia, are published by paola zambelli, with useful introduction and notes, in test, wnan, pp. 79 ff. sec also her article, in which further bibliography is given

which is being formed in the spaccio, a personality whose powers are being formed into a successful whole. what kind of personality? that we can know by looking round the heavens and reading off the victorious good qualities in the constellations. it is a predominantly solar personality, for apollo is the patron of magic and divination, and this personality is the prophet and leader of a revival of magical religion. the triumph of good solar characteristics is witnessed in, for example, draco, where apollo with his magic charms the dragon,1 and in corvus in which magia divina triumphs over bad forms of magic.2 another most important influence in this character is that of jupiter. the jovial characteristics of benevolent law-giving and tolerance are seen to prevail in the constellations bo

his supper, perhaps some version of the sacrament such as he seems to allude to in the spaccio, and of which he spoke to the librarian of st. victor.4 but all is so confused about this supper, and its setting, and the journey to and from it through the london streets (an imaginary journey if the supper really took place at the embassy where bruno was living) that it is best to regard it as a kind of magical and allusive picture, as bruno himself suggests in the dedication to the french ambassador. the mysteries of the cena de le ceneri, whatever they may be, were to be associated with the king of france, described in the dedication to the ambassador as a beneficent solar lion "who when he roars with anger, like a hon in his den, strikes mortal fear into the other predatory beasts of the ju

his head representing the seven planets,2 had colossal confidence in himself as in touch with the cosmos and destined to lead a universal magico-religious reform. unlike bruno, campanella was not burned at the stake, though he was several times tortured and spent more than twenty-seven years of his life in prison. yet also unlike bruno campanella very nearly succeeded in bringing off the project of magical reform within a catholic framework, or, at least, in interesting a number of very important people in it. 1 on campanella, see l. amabile, fra tommaso campanella, la sua congiura, i suoi processi, e la sua pazzia, naples, 1882, and the same writer's fra tommaso campanella ne' castelli di napoli, in roma ed in parigi, naples, 1887; l. blanchet, campanella, paris, 1920; paolo treves, la f

aurora, or some clearness, or divine light in the sky.1 it is also intimated near the beginning of the "fama" that man is about "to understand his own nobleness and worth, and why he is called microcosmus, and how far his knowledge extendeth into nature".2 the rosicrucian general reformation of the world would appear to be a mystical and magical development, perhaps something like that rising sun of magical reform which bruno hailed. linked as it is, through the extract from boccalini, to the liberal italian viewpoint which bruno, on his political level, also represented, the thought at which i hinted in a preceding chapter3 again arises in the mind. could the rosicrucians be in any way connected with the sect of giordanisti which bruno is said to have founded in germany? this placing of t

(for it is a fact) may mean for the understanding of more's platonism, as compared with that of ficino or of pico and the renaissance tradition generally, must be left for future investigators to determine. perhaps it may mean that henry more really was what ficino used to be thought to be, a pious christian interpreting platonism mystically to re-enforce his christianity, and free from that core of magical theory, and magical practice, which the cult of hermes trismegistus imparted to ficinian platonism and its influence. more was also touched by quite modern influences, being a student and an admirer of the work of descartes whose mechanistic philosophy of nature he accepted, though with some reservations. he was able to accord, at least to his own satisfaction, the new mechanical philos

d against all magical and divinatory arts, against cabalists and occultists of all kinds, against naturalist and animistic philosophers whom mersenne suspects in general of being either atheists or deists. in other words, the bible text is being used as a canvas for mersenne's summa against renaissance magic, its whole way of thinking, and all its off-shoots in the vast contemporary dissemination of magical practices. it is also, suggests lenoble, a summa of mersenne's own scientific interests, his studies in music, mathematics, physics, astronomy and the like.2 thus, within the framework of the mosaic account of creation, mersenne is both driving out the old magical way of approaching nature, and also bringing in the new way, the coming way of science and genuine mathematics. from the vas

st dye, for whom the 1 f. bacon, works, ed. spedding, ellis, and heath, london, 1857, i i i, p. 155. on the magical background to bacon's thought, see p. rossi, francesco bacone: dalla magia alia scienza, bari, 1957. 2 domenico berti, la vita di giordano bruno da nola, first edition, florence, 1867. 450 hermes trismegistus and the fludd controversies copernican heliocentricity heralded the return of magical religion, who in his dispute with the oxford doctors associated copernicanism with the magic of ficino's de vita coelitus comparanda, for whom the copernican diagram was a hieroglyph of the divine, who defended earth-movement with hermetic arguments concerning the magical life in all nature, whose aim was to achieve hermetic gnosis, to reflect the world in the mens by magical means, inc

FRATER TENEBROUS CULTS OF CTHULHU

l adepts of the past who can present us with practical evidence of communication with non-human entities. dr. john dee was the astrologer to queen elizabeth i, and worked with a number of scryers, or seers, the most talented of which was the irishman, sir edward kelly. through the use of a magic mirror of mayan origin, kelly made contact with certain spirits, who communicated through him a series of magical calls, or keys, in a language called enochian. this language has since been studied and analysed by many historians, who confirm that it is indeed an authentic and consistent idiom, without resemblance to any other still in existence. it is even more remarkable that, in recently deciphered passages from the book of enoch, words approximating to the names of the great old ones, as they a

FRATER U D PRACTICAL SIGIL MAGIC

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

dissolve the sigil fs power. the advantages of this method, of which only a short summary can be given here, are obvious4 it is temptingly easy, and with only a little practice it may be performed at any time and at any place it does not call for any costly paraphernalia; protective circles and pentagram rituals are not required (though sometimes they may prove useful, especially with operations of magical protection, etc. people who tend to psychic instability should, however, be cautious. although the threshold to schizophrenia is not as easily crossed with this method as with common evocations, it does involve cutting deeply into the ecology of the psyche, an act which should be considered carefully in any case. the psycho-magical consequences are sometimes quite incalculable. as is we

t more complicated sigils that transport philosophical, mythical, ilar contents, which, of course, can be spiritual symbols anyway. before beginning our discussion of sigil activation, we shall take a closer look at how to simplify them. overly complicated sigils are as ineffective as baroque tapeworm sentences of desire. always keep in mind that you will have to internalize( gcharge h) the sigil of magical or ggnostic h trance. this may mean that you will have to imagine it active1y. such a procedure might this has two advantages. first, it makes it easier to concentrate on the sigil when charging it. second, it gives the sigil a gdefinite h and gconclusive h touch, for if you work a lot with sigils, occasionally you may find the sigils becoming gentangled h in your unconscious to form un

tifica good joke now, even better. b d ing on the tv, dialling the talking clock, listening to the latest lottery results, jumping up and down on one leg for half an hour, etc. one may argue endlessly about s and/or sexual fears, but it is an undenia a matical way during sexual climax. we will get to know various other methods, too, but experience has shown that orgasm provides the most effective of magical trances. debauchees with glittering eyes may, however, be warned that this branch of sexual magic has little or nothing to do with sexual gfun. h in the past, when it was still trendy to work with gsacrifice c altar of transcendence, h etc obviously, this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 acc

ing oneself, or a fear trance, for which you might have to hang half of your body out of the window on the seventeenth floor of a building (of course, a high ride on a roller coaster might do the trick as well, but can you really control your acrophobia enough to charge a sigil) nevertheless, you should get to know as many different circumstances for sigil charging as possible to widen your scope of magical techniques considerably. li led death posture. whereas pete carroll in liber null (p. 31, following on from other writers, basically sees it as a method of gholding one fs breath in an uncomfortable position until one nearly dies, h: kenneth grant4 regards it as belonging to sex magic. he sees the death posture (referring to spare himself) as a technique whereby the conscious mind is sw

rate on the internal tension in your body (do not think of the sigil or its aim, and hold your breath until you cannot bear it any longer. continue holding your breath until you truly cannot bear it anymore. then you should still hold your breath until you cannot bear it at all any s y t the sigil. if you do this correctly, you will find yourself in a state of almost panic-stricken no-mind.a form of magical trance where your unconscious is more responsive to and more receptive for sigils. afterwards, as already mentioned, you banish by laughter and by concentrating on something completely different, the more secular the better. one version of this technique has already been described in chapter 1. it is performed by standing in front of a mirror on which you have drawn your sigil with wate

is fond of calling gbelief h) has become gorganic, h meaning unconscious and carnal, is it, according to spare, most effective. the deeper we go into our magical trance, returning to earlier stages of consciousness, the easier it will be for us to partake of its magical power and, most important, to direct and use it. nevertheless, it must be mentioned here that suc procedure demands a great deal of magical e 88/ practical sigil magic id was, self shall become h and belongs, in ca ing and activating proper sigils. with atavistic nostalgia we enter pre-human stages of life, which, when brought to consciousness, may have catastrophic results. thus, you might realize that not only your whole world view but all your usual ideas about morals and ethics might be drastically changed by atavistic

uality of the magician; generally, people who stick to every letter of laws or rules make very little progress. even though one of its major strong points lies in the field of success magic, sigil magic serves the individual fs spiritual development as well. it can open completely new universes to us.an unlimited number of universes of experience.and eventually it will lead us back to the sources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardia

FULL MOON RITUALS

om and sees his dear sister standing before him. he hears her call to "come again" and knows that momentarily she, too, shall "become" and that his feelings toward her shall be magnified a thousand-fold; not only as sister, but as lover, as mother and as immortal beloved "hoof and horn, hoof and horn" deer hears and knows well that to all who desire to see- whether seeing shadow, or faint outline of magical light- that he wears both now. as deer drops to his left knee with both hands clasped upon his right, he reverently lowers his eyes to the floor and to his sister's feet. and, hearing her gentle permission among the many melodies already playing in his head, raises them. knees, womb, heart, breasts. knowing that his goddess already resides within, as she does within all women, but must

FULLER J F C SECRET WISDOM OF THE QABALAH

y of cain and abel, 10 the conflict between power and love. the venusian and martian forces in life are divided against each other, life being the synthesis of these two; and the mystical quality of evil emanates as common mundane wickedness, which leads to murder- the destruction of life- not its transformation. later on this wickedness is followed by the magical prostitution of evil, or the act of magical incest, through the intermingling of the sons of god (the demoniac powers engendered by the disruption of tetragrammaton) with the daughters of men11- the carnal lusts of humankind. here is symbolized a process of levelling down (a carnal communism) and not of rising up, and the result is the establishment of black magic, the earth being peopled by gmighty men h, 12 or despots. why not

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

oth of these appeared after he had parted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysteriesofmagicpp.xli-xlii),for all his enthusiasm,however,waite was not u

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

makes clear in the introduction his own rejection of black magic, which he sets in opposition to the qabalistic magic that was practised in his order.healso reiterates his firm belief in the reality and malice of 'such fearful potencies as amaymon, egyn and beelzebub' and the necessity of right preparation 'pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator canreallyattract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will" in an earlier work,the key ofsolomontheking(1889),hepower63warns against the evil use of mag

nds their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will" in an earlier work,the key ofsolomontheking(1889),hepower63warns against the evil use of magic:'lethim who..determines10work evil be assured that this evilwill recoil on himself and that he will be struck by the reflex current' dion fortune, however, thought that working any kind of magical, as opposed to initiatory, rituals was always fraught with danger 'i cannot say much upon these subjects, for they are among the most secret paths of occult lore. enough must be hinted, however, to reveal what, under certain circumstances, may be experienced. i do not think it in the least likely, however, that the qlippotic demons will be encoun255 tered save through the use of ceremon

GILBERT THE MAGICAL MASON

w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became more public it would not do for a .coroner of the crowntobe made shame of in such a mad way. so i had no alternative- i cannot think who it is that persecutes me- someone musttalk."the someone was almost certainly mathers, who wastowound westcott even more deeply in 1900 when he announced to florence farr and other members of the second order that west

t that when the occultist, leaving the ordinary duties of life voluntarily, enters the astral world around us in magical processes, then he attracts the influence of evil spirits as well as of good angels, and henceitis necessary to pass through a long and arduous study of occult science before any such experiments are permitted. true adeptship, said the rosicrucians, had learned the safe methods of magical proced255 ure, and true adepts would only teach real students of discretion and virtue. hence, it was alleged that many self255 taught occultists have injured their health and wealth by experiments they have been in no way qualified to perform.thatmany pseudo magicians have come to fatal endings, seems clear from old histories and from modern experience. cere255 monial magic should be a

ehind-hand in evolution, as among the zulus, the negroes of west africa, and even among those very degraded human beings the veddas of ceylon.theclassical literature of the ancient greeks and the later latin authors supplies an ample store of information con255 cerning the old modes of divination, and of these a summary of the more notable is here given. different nations affected different forms of magical art, and although the course of history shows a gradual disappearance of almost all modes, yet it will be shownthtsome faith in several old myths still194themagical masonsurvives not only in europe, but even in our midst, and in our english twentieth-century homes. in regard to the great ancient philosophers the works of plato show that he regarded divinations to be proper and successfu

large: thomas harwood, ingrecianantiquities,1801, gives an account of thirty modes which were practised in ancient greece. gaule, in hismagast255romancer,and hone, intheyear book,giveus a list of fifty-two methods. the majority of these have no recorded history, anddivination and its history195are only curious as showing how widespread were the efforts to gain a knowledge of the unknown by means of magical processes, or by attempts to discover a meaning in natural occurrences, the sequence of events, or the results of chance. the greeks and romans recognised two forms of divin255 ation. first, the divine or natural, which includes the consultation of the oracles, the poetic rhapsodies of the sibyls, and the decisions of the augurs. second, the artificialmodes of divining, as practised by

GOETIA LUCIFERIAN

revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! tools of art the circle the circle is an old boundary which was used back from the eldest days of magical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick, sabbatic and luciferian witchcraft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

d say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. 3. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the initiate to give the lvx signs after tracing the spirit pentagrams. this is because traditionally, advanced rituals of is type were performed

GOLDEN DAWN RITUALS Z2

oon as thou has brought it to the highest possible heat, and allowing it to cool gradually. the preferable time for this working should be in the heat of the day. on the seventh day of this operation, thou shalt open the crucible and thou shalt behold what form and color thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposer

GOLDEN CHAIN AND THE LONELY ROAD

if justice would be done to its subtleties the manifold complex of initiatory 'forms, as extant within contemporary cunning craft praxis, deserves a broad and detailed study. in the following pages an attempt will be made to accomplish this, to distinguish between the 'types' of initiation which may occur for a seeker upon the path of the elder craft, and furthermore to define the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabbati. consequently, a subjective delimitation of the topic is inevitable. indeed, because the 'tradition' of the elder cr

reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at their behest that the rite is performed or its textual form is transmitted to others. in and of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lo

isdom descended from yelda paterson through zos vel thanatos (austin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves to illustrate that a certain type of magical lineage is principally conveyed via the inheritance of spirit-familiars. one might consider that the animal-totem, be it eagle, snake, fox or boar, functions as a 'mask' for the informing sentience of such traditions. mystery-rites, in and of themselves, communicate the lineages of magistry and serve to transmit the states of magical attainment needful for the on-going realisation of th

am wherein one meets with the gods face-to-face. often these matters overlap and provide insights into the other. however it must be stated that dream-initiation is considered to be a valid mode of induction and as aforesaid constitutes its own path of empowerment. where dream-teachings are ongoing, there the pilgrim may be said to 'walk the green road- the way of elphame. it is considered a sign of magical veracity if one's magical name was dreamed, by oneself or one's teacher. furthermore, an oneiric origin for a mystery-rite is held in great esteem and is considered a guarantor of its spiritual provenance as a boon from the faithful gods, the witch-fathers and wise-blooded mothers. entheogenic initiation: the witches' supper another form of initiation is that which is bestowed through t

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

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

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

w to use this manual 'there are only two operations poss ble in the universe, anaiysis and synthesis. to divide, and to unite. salve et coagula' said the alchemists" aleister crowley, thebook of thoth this magician's manual is intended for use by a wide audience, ranging from beginners in enochian magick to experienced magicians. it is impossible to present a fully structured, progressive program of magical development that will be satisfactorily suitable for everyone. some readers will be more attracted to the watchtowers, others to the aethyrs. some will advance rapidly and effortlessly in certain areas while others may require more time in those areas before begg ready to advance. for this reason, this manual has been especially designed to present all of the basic theoretical material

r than take sides on this issue, you should first experiment with both combinations and then choose whichever works best for you. 56 57 the maglcal robe the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occutt iife of magick and meditation. aleister crowley, book 4 the primary article of magical clothing is the robe. there are two main types: black with a hood, and white without a hood. appropriate symbols can be used to decorate the robe according to your wat. the chief function of the black robe is to protect you by concealing. lt offers both silence and secrecy. xt symbolizes your temporary withdrawal from the everyday bustle of iife. the white robe symbolizes your aura. you

magical encounters will be more easily noted if a diary is at hand. it also allows you to record your psychic experiences while fresh in your memory so that you can accurately check them against known signposts and correspondences at a later date. the modern magician can record his experiences on cassette tape or a floppy disk using a honre computer. data base programs allow storage and retrieval of magical reflections, and printouts will provide hard copies when needed. whether you use a honre computer or a pen and 77 paper, up-to-date records are asure way for you to progress in a sane and intelligent fashion. update your diary as often as you can, and you will find yourself growing. 78 development of the subtle body within the human body is another body of approxirnately the lame size a

fore mastery of the 10th aethyr, zax. 264 4. knowl edge and conve rsat ion of the holy guardian angel, and therefore mastery of the 8th aethyr, zid. 5. understanding of love in all of its many aspects, and therefore mastery of the 7th aethyr, deo. these five ordeals should be specific goals within your great work. they imply a significant understanding of enochian magick and an awesome attainment of magical powers. the first ordeal will bestow the power to travel consciously through time and space. the second ordeal will bestow the power to transcend your humanity and align yourself with divinity. the third ordeal will bestow the power to enter the spiritual realms at will. you will have full control over the demon khoronzon. the fourth ordeal will bestow the power of spiritual insight. yo

y organized and concentrated attempts to impose our will on certain parts of the cosmos. aleister crowley, the commentaries of al the thirteen following rituals that end this manual synthesize all of the major elements of enochian magick. all of the talismans, weapons and formulas of enochian magick presented in this manual are used in these rituals. successful execr'ion will bestow a broad range of magical power and knowledge. the degree of magical power obtained wi l l be proportional to the degree of success. each of these rituals are designed to be conducted by a s ing l e ma g i c i an. ea ch c ombine s me di t at i ons, visualizations, actions, and speeches so that all of your various components (i.e, body, speech and mind) will be engaged together in a dynamic simulation of actual s

ur time. you will not be able to concentrate properly if you are worried about time. slowly and carefully begin each ritual with the banishing rituals of the pentagram and hexagram as given earlier in this manual. this will not only prepare your circle, but (and much more to the point) will prepare your mind and body for the coming ritual. in order to execute these rituals effectively some degree of magical experience is necessary. practice the exercises given earlier for subtle body development and mahamudra prior to conducting these rituals. study each ritual carefully 295 before executing it. if you have poor results, go back and practice the exercises for magical development. do not expect to have complete success on the first try. this is the work of many l ifetimes and is not somethi

madhi and maintain it for as long as possible (let it seem like three days and three nights. part 10. descend through the pyramid and in turn resume each of your bodies held in protective care by the kings of the watchtowers. part 11. cleanse the area with the banishing rituals of the pentagram and hexagram. 314 enochian dragon ritual this ritual is for those enochian magicians who seek the title of magical dragon. it is based entirely on the formula of vovin. when executing this ritual, be sure to vibrate each enochian word properly. part 1. the preparat ion. wear your black robe. charge your talismans for the formulas of vovin, vrelp, toog, niakod, iliatai and ztztzt. place these and your weapons on your altar together with a talisman for each of the four magick squares of the watchtower

see the rich magical power, which is both creative and healing, as having entered your body via the four cakes. when finished, vibrate the magical word, lahalasa, four times and feel the power of these subtle watchtower regions radiating through your body from the agency of the cakes. step 11. banish any unwanted forces with the banishing rituals of the pentagram and hexagram. 331 enochian ritual of magical elixir this ritual is for magicians of all levels. the potency o f the e l ixi r produced wi l l be propo r t ional t o the experience and training of the magician. step 1. wear your white robe. prepare sixteen talismans, one for each of the subquadrants of the watchtowers (figures 16 through 31, appendix a, would be suitable here. pour wine into your cup and place it on the altar to ac

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

us tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the power of the prince of demons. hierarchies of demons an important obstacle to overcome in the practice of magical evocation is the difficulty to find a suitable hierarchy of averse forces. the hierarchies in most of the grimoires are hopelessly corrupt, largely due to the practice of young religions to demonize gods and angels from the pantheons of pre-existing and contemporaneous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in

es. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine

nstrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this warning could be spiritual disaster, ruin, obsession, or even psychosis. psychology and evocation one may best understand the function of magical evocation within rosicrucian magic from a psychological perspective. modern psychology offers the magician important insight into processes known to theurgists for thousands of years. the notion of the unconscious, an aspect of the psyche lying beneath the threshold of conscious awareness, provides new insight into the nature of the entities previously understood as demons. israel regar

ple, by way of analogy, electricity in itself is neither good nor evil. although guaranteed to kill you, should you grab a live wire with enough current flowing through it, with proper insulation electricity may nonetheless light up an entire city. likewise, although they are extremely dangerous, the magician with proper insulation may safely handle the averse forces. 8 ibid, p. 36. 6 in a ritual of magical evocation, the magician organizes his or her defenses to provide sufficient insulation for complete safety. the magician's first line of defense is the triangle of art. this is the space wherein to evoke the demon to visible appearance and to constrain it during the ritual. according to rosicrucian tradition, another alternative instead of a triangle is to employ polygons whose numbers

the infernal and averse forces constrained, contained, and brought into proper relationship with the divine and angelical forces as well as with the consciousness of the magician. although the divine and angelical forces remain opposite in nature and irreconcilable with the infernal and averse forces, the adept nonetheless thereby creates a unified pair of opposites, a dynamic functional polarity of magical forces. the dark forces are brought into correct relationship with divine guidance, and divinity comes to dispose over its dark, chthonic, instinctual power. the magician thereby grows in awareness, learning to recognize the operation of these forces in day-to-day life and to liberate him or herself from their blind force. at length, the magician learns to act in coordination with divin

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

d having every limb except one rib^ the witch's own vitality is bound up with the figure, and when malagigi melts it at a slow fire, she dwindles away. that such figures were sometimes baptized, is shewn by a sermon of berthokvs (cod. pal. 35 fol. 27* so nimpt diu her und tauft ein wachs, diu ein holz, diu ein totenpein (dead man's bone, allez daz sie domit bezouber^ and this proves the connexion of magical appliances with superstitious healing appliances. as the sick and the restored used to consecrate and hang up in churches an image or a limb of wax, so by images the witch maimed and killed. no doubt this kind of conjuring goes back to the oldest times; we find it in ovid, amor. iii. 7, 29: sagave punicea defixit nomina cera, et medium tenues in jecur egit acus? and goeth and taketli li

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevolent purposes. magnetism.every electrified body has its aura, and when that aura is active it constitutes a magnetic field and the aura is sometimes called magnetism. magnetism, from a purely electrical point of view, is described somewhat differently; but even so, the fundamental law involved in the foregoin

HAMIL THE ROSICRUCIAN SEER

even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosicrucianseermirror was the means by which man's earthly knowledge could be expanded to prepare him forthefinal journey in which perfection would be completed and man's earthly and spiritual goodness would be dissolved into oneness with the godhead in a perfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apar

HANDBOOK OF EGYPTIAN MYTHOLOGY

, seem to be based on greek visions of the afterlife. in the third story, setna s son sa-osiris( son of osiris) turns out to be a reincarnation of a great magician of the past, a concept that may be more greek than egyptian. a battle against malevolent nubian sorcerers reflects contemporary fears of the powerful nubian kingdom to the south, which the romans never succeeded in conquering. a number of magical papyri of the roman period have survived, mainly from thebes. most of their spells are in greek, but four papyri of the third century ce contain elaborate spells in demotic.107 the demotic spells often utilize egyptian deities in their traditional mythical roles for dubious purposes. so, for example, the myth of the rape of the goddess tefnut is invoked in a spell to separate a woman fr

olden boat. when nemty is bitten and poisoned, he begs horus to heal him. horus offers to help in exchange for nemty s true name. nemty tries to fool him by giving the grandiose names of other deities, but in the end he has to tell the truth. horus cures him and gains lasting power over nemty. see also anubis; bes and beset; horus; seth references and further reading: j. f. borghouts. the edition of magical papyri in turin: a progress report. in la magia in egitto, edited by a. roccati and a. siliotti. milan: 1987, 257 270. g. hart. anti. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 19 21. primary sources: ct 942; h&s; cairo calendar; pj deities, themes, and concepts 103 anubis (anpu, inpw) anubis was the terrifying canine god who presided over the mummification

y. such child gods had to propitiate or overcome their terrifying mothers before they could assume power in their own right. the more forceful aspect of these child gods could be represented by a form of horus known as shed (the savior. he appeared on stelae of the late new kingdom dressed as a prince who vanquished dangerous animals with his bow or curved sword. this was a forerunner of the type of magical stela known as a cippus. on these, the naked horus child tramples on crocodiles and squeezes the life out of other dangerous creatures such as snakes, lions, and antelopes (see figure 16. when the greeks saw such objects, they identified horus the child/harpokrates with the infant herakles (hercules) who strangled two snakes that attacked him in his cradle. in the roman period, harpokra

HEAVEN HELL

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

ok is formed of very ancient materials is evident from the last sections, which certainly contain magical texts and pictures specially prepared with the object of making the sun to rise, and there is little doubt that the latter are representations of the ceremonies which the, primitive egyptians actually, performed to produce that most desirable effect. the earlier sections of the book are, full of magical ideas, but scattered among them are expressions of beliefs which, it seems, must belong to a later period of civilization, and passages which impress the reader p. 25 with the idea that they were composed by men who believed that the righteous would be rewarded and the wicked punished in the world to come. special prominence is given to the conception of the judgment, wherein osiris is

the appearance of the names of hap, the nile-god, sept, or sothis, and the hippopotamus-goddess, hebt-re-f, in connection with them. the qualification for entering the aats was not so much the living of a good life upon earth as a knowledge of the magical figures which represented them, and their names; these are given twice in the papyrus of nu, and as they are of great importance for the study of magical pictures they have been reproduced above. of the general form and the divisions of sekhet-aaru, or the "field of reeds" and sekhet-hetepet, or the "field of peace" thanks to the funeral papyri of the xviiith dynasty, much is known, and they p. 43 may now be briefly described. from the papyrus of nebseni 1 we learn that sekhet-hetep was rectangular in shape, and that it was intersected b

the land of darkness. for the worshippers of amen, or amen-ra, the book am-tuat was prepared, whilst the followers of osiris pinned their faith to the book of gates. from each of these books we find that the sun-god was not able to pass through the tuat by virtue of the powers which he possessed as the great god of the world, but p. 93 only through his knowledge of the proper words of power, and of magical names and formulae, before the -utterance of which every denizen of the tuat was powerless. osiris had, of course, passed through the tuat, and seated himself on his throne in the "house of osiris" but even he would have been unable to perform his journey in safety through the tuat without the help of the words of power which horus, the son of isis, the son of osiris" had uttered, and t

ehalf of ra, is obvious. it seems, however, that he is in need of the help of the men with harpoons, and of p. 184 their companions behind them, each of whom holds the ends of a pole or rope (of a net, which is bent in the shape of a bow over his or her head. the men are called heru-metu-hekaiu, i.e "those who are over the words (which have) magical power; the apes are called saiu, i.e, producers of magical effects by making knots in ropes, over which they whisper incantations; and the women are called sait, and work the same kind of magic as the apes. the object which each member of these three groups holds with both hands above his, or her, head is probably a net and, as m. lef bure has pointed out, it is actually so represented in the tomb of rameses vi. in the babylonian legend of the

HEKAS

icial sense of nobility placed in their humble state; it is worthy nonetheless to remember them with honour and to preserve certain important customs and oral teaching. i could also make comment upon the influence and co-operation between old witches and ceremonial magicians which stretched across the divisions of society and was unhindered by nominalisations which artificially divide the 'types' of magical operators, when in fact the difference between such types lies solely in the specific modes of application for principles which are common to all. to categorise and segregate one form of practice from another is only of use on occasion, in matters of discussion where distinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which

tor who casts the circle of arte to bind and align the turning of chance to the design of will. we may to give further examples of derivations, cite certain terms and symbols familiar to craft practitioners and show their analogous counterparts in the arabic tongue: athame- the witches' knife- stems from the word 'adh' hamme, meaning the blood-letter; this name was used by the dhulqarneni: a sect of magical practioners in morocco. coven- the covine- the name used for the witches' circle of initiates, this stems from the word kafan, meaning 'a winding sheet. a cerecloth or funeral vestment was the garment used by the aforementioned sect in their rituals; this was indicative of the symbolic interconnection of life and death. sgian-dhu- the scottish knife- speculatively analogous to the skan

HEPTAMERON

is sufficiently spoken concerning magical ceremonies, and initiations. but because he seemeth to have written to the learned, and well-experienced in this art; because he doth not specially treat of the ceremonies, but rather speaketh of them in general, it was therefore thought good to adde hereunto the magical elements of peter de abano: that those who are hitherto ignorant, and have not tasted of magical superstitions, may have them in readiness, how they may exercise themselves therein. for we see in this book, as it were a certain introduction of magical vanity; and, as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if

rein. for we see in this book, as it were a certain introduction of magical vanity; and, as if they were in present exercise, they may behold the distinct functions of spirits, how they may be drawn to discourse and communication; what is to be done every day, and every hour; and how they shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirit

d business, and for what thing thou makest this conjuration. the spirits of the air of the lords day, are under the north-winde; their nature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling o

HINE PHIL ASPECTS OF EVOCATION

ns. and the notion that it constitutes .black magic- a notion much in favour with those who have been exposed to too many dennis wheatley novels! fortunately, the rise of a more eclectic approach to practical magic, in which i feel the so-called chaos magic movement has palyed a significant part, has done much to banish the old dogmas surrounding what is after all, a very practical and useful set of magical techniques. phil hine, march 1998 7 howling .mayhem speaks louder than words. brother moebius b, l.o.o.n. the babblogue: a deliberate derangement of the senses- orchestrating a personal cacophony; a descent into the depths of the subconscious, to confront and bind the .lurkers. within. this essay is a short account of a personal exploration of the .demons. of my own psyche. rather than

enhancement, success in, and so forth. defining your general intent will assist you if you wish to use symbols& magical correspondences in creating your servitor. for example, if you were interested in creating a servitor to act within the sphere of healing, then you could assemble any associations, symbols, emotions, memories, etc which you relate to the concept of healing. by consulting a book of magical correspondences such as .777, you could build up chains of correspondences- planetary figures, scents, colours, planetary 16 hours etc. how far you go in this direction is very much a matter of personal choice. 2. defining specific intent here, you are creating the core of the servitor.s purpose the statement of intent which is analogous to the servitor.s aetheric dna. formulating the s

ice from your preferred form of divination. to continue the example of a healing servitor, an appropriate statement of intent might be .to promote rapid recovery and health in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which you can draw upon when creating a servitor, which can be used to represent different qualities, abilities and attributes. there is also the symbolism of colour, smell, sound& other sensory media to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time fa

ntually integrated into one.s psychocosm. at this point the whole issue of the .reality. of the experience breaks down, as these entities are not simply .secondary personalities. in the pathological sense, but constructs which are emergent properties of our information-processing capacity interacting with that which lies beyond it. it strikes me that the above model is also valid for a wide range of magical phenomena connected with spirit contacts- that the human tendency to relate to all things as though they are discrete phenomena( surely a property of how our brains organise information) enables us to generate .masks. or personae upon the energy forms we are encountering. channelled communications from entities are often a by-product of ufo experiences as well as psychic encounters. it

m systems theory) that some energy forms are attracted towards structures of higher cohesiveness, such as the information field generated by the human brain, or possibly the electro-magnetic field generated by cars, power lines, etc. all of which leads us slowly back to stone circles; lovecraft.s .frienzied rites on the hilltops, and the role that sound plays in all of this. there is a great deal of magical literature available exploring the dynamics of sound, particularly different vocal techniques used to produce an altered state of consciousness(asc. one of the key factors seems to be rhythm. rhythms carry our consciousness along, from heartbeats, to cycles of breathing, sleeping, night-day and the passage of seasons. rhythms promote associated body movements and adjustments, and act as

(or psi) experiences and the electro-magnetic and radiation anomalies associated with sacred sites. deveraux states that for him, one of the characteristics of of a psychic experience related to radiation anomalies is that of the sense of time-slip, where an individual is dislocated in space-time and experiences a vision of past (or future) time. now altered time perceptions are a common feature of magical ritual, hallucinogenic use, ufo encounters and spectral manifestations. this leads me to suggest that time is not merely as we usually perceive it- a separate force acting upon us, but itself is a product of consciousness. in states of gnosis, however they are brought on, experiencing the sense that time has stopped, or that future, past, and present can be apprehended simultaneously, i

a conglomerate of iridescent globes- in other words, a light form phenomena! the entity is also associated with strange atmospheric effects such as freak winds and storms (lovecraft is known to have carefully related some of his fictional events with floods, earthquakes, and other such occurrence)s. to me, this stresses further the validity of lovecraft.s dream-inspired fiction as a valid source of magical ideas. the guidelines to evoking yog-sothoth appear, at least as far as the dunwich horror sets them forth, to be quite clear and operationally valid. investigation of the entity has (in my view) suffered from the negative connotations of association with choronzon as an entity of dispersal, or .negative. chaos. the emerging science of chaos dynamics can perhaps afford us a more positiv

HINE P OVEN READY CHAOS

revered eris, the greek goddess of chaos. the discordians pointed out that humour, clowning about and general light-heartedness was conspiciously absent from magic, which had a tendency to become very serious and self-important. there was (and to a certain extent remains) a tendency for occultists to think of themselves as an initiated elite as opposed to the rest of humanity. unlike the variety of magical systems which are all based in some mythical or historically-derived past (such as atlantis, lemuria, albion, etc, chaos magic borrowed freely from science fiction, quantum physics, and anything else its practitioners chose to. rather than trying to recover and maintain a tradition that links back to the past (and former glories, chaos magic is an approach that enables the individual to

raskalnikov dreaming of the serving slaves. while we might echo the words of hassan i sabbah that nothing is true, everything is permitted, acting totally from this premise is likely to bring you into conflict with those individuals and authorities who have pretty fixed views on what isn t permitted. thus, despite the glamour, chaos magicians are rarely completely amoral. one of the basic axioms of magical philosophy is that morality grows from within, once you have begun to know the difference between what you have learned to believe, and what you will to believe. some excellent pointers towards the process of deconditioning can be found in: liber null by pete carroll, magick by aleister crowley, and tantra magick, the collected grade papers of the east-west tantrik order, amookos. 10. k

when the initial phase was over, i slept for about eighteen hours, and awoke clear of the frenetic delirium which had been built up. over the next six months or so, i experienced periodic bouts of depression, paranoia or self-loathing. when such feelings did occurr, use of the apropriate sigils and names banished these demons back to their bottles. 59 oven-ready chaos technical ecstacy most forms of magical exercise to produce an altered state of consciousness (asc) can be categorised into one of two forms of physiological gnosis; inhibitory or excitatory. over the past two decades, many of these techniques have been studied in laboratory conditions, and two important factors has been isolated, known, respectively, as the habituation, and the dishabituation responses. the habituation respo

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

897 to inform him that he had that day resigned from all his offices in the g.d, but was remaining as a 'private adept. he continued 'i have to say that as it hapens, the reason is a purely personal one, owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent official of a society in which i had been foolishly posturing as one possessed of magical powers- and that if this became more public it would not do for a coroner of the. crown to be m de shame of in such a mad way. so i had no alternative- i cannot thmk who it is that persecutes me- someone must talk (for the complete text of the letter see my themagicians of the golden dawn, pp. 165-6. 86 47 thealchemist of the golden dawn caledonian temperance hotel harpur street, theoba

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

mon can be seen between snow white's beautiful but wicked stepmother with her "mirror, mirror, on the wall" and joan of arc with her dedication to a cause, unrelenting drive, thirst for adventure and celestial voices. and certainly these two women would never have felt a rapport with mythology's medea, the sorceress who, when scorned by jason, gifted his new and very much younger love with a gown of magical cloth that burned as fire. however little there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that motivates any enchantress: those who wish to alter circumstances must be intense, emotional, self-motivated and capable of obsession. although popular knowledge of witches comes mostly from fairy tales

INITIATION INTO HERMETICS

sphere in associating with his fellow men, and he can bring under his control anybody s will that is not yet developed or profiled. the businessman can enlarge the number of his customers, and the elementals can be helpful to him in many other ways. the genuine magician will always be inspired by good and noble intentions and keep the altruistic motive in mind if he is aiming at the highest level of magical maturity. the practice of creating elementals is very simple and an affair of the magician s imagination, but the following rules must be considered: 1. the elemental has to be given a form corresponding to the desire one wishes to be fulfilled. the form is to be created y intensive imagination. 2. the form, the so-called vessel or housing has to be given a name of some sort. everything

he consciousness will be impaired. mental wandering or trance where a transference of consciousness is required will become rather difficult indeed, and in such a case it would be necessary for him to follow intensively those concentration exercises that affect and influence the respective element. finally the magician has to permanently perform and deepen the concentration exercises. a sure sign of magical balance will always be to manage equally all kinds of concentration: visionary, acoustic, tactile and conscious ones. having arrived at this stage, the magician is supposed to keep any imagination in his mind for at least 15 minutes without the slightest disturbance, no matter which of the elements is concerned. he ought to manage all sorts of concentrations equally well without feeling

dertake these experiments for himself for the sake of self-influencing. there is another kind of self-influencing where the beings of the elements, the so-called salamanders, fairies, mermaids and gobbling execute the required effect with the help of the elements. i will publish the way of summoning forth these beings, making them visible and useful to the magician in my second work, the practice of magical evocation. 5. the fluid condensers any object can be influenced by any fluid, regardless of being loaded electrically, magnetically, with elements or akasa, through the aid of imagination and the will. but according to the laws of analogy and by experience, it has been found out that not each object and not each kind of liquid is suitable to retain an accumulated power for a long time o

poses, such as producing a magic rod that you can make from an elder branch, 12-20 inches in length. drill a thin hole in its entire length and fill it with the solid condenser. seal the rod with a cork and load it magically for different operations such as acts of volition, transference to other beings, exorcisms, etc. i will write about these problems in detail in my second volume, the practice of magical evocation. summary of exercises of step viii i. magic mental training: 1. preparation for mental wandering 2. practice of mental wandering a. in the room b. short distances c. visits to friends, relatives, etc. ii. magic psychic training: 1. the great now 2. no clinging to the past 3. concentration disturbances as a compass of the magic equilibrium 4. the astral body and the light 5. ma

the water or mermaids and the spirits of the fire, the salamanders. here as well, the experiences you will accomplish are so abundant and marvelous that books could be written about these problems. how the spirits of the different elements can be summoned to come down to our earth, and the way they can be made useful to do certain tasks, i will describe in my second volume, entitled the practice of magical evocation. 4. the magic mirror representing a link between living& deceased persons supposing you wish to use the mirror to communicate with a friend or somebody else, or to give orders to a person to write to you or come to see you, proceed as follows: load the surface of the mirror with akasa, meditating on the fact that everywhere between yourself, the mirror and your friend there is

rson step out of the mirror and condense the appearance with the help of the earth element so that the person becomes visible even to the eye of any person who is absolutely untrained. it is entirely up to every individual how much he wishes to specialize in this work. various other beings can be called up and condensed too, but the details about this problem will be found in my work the practice of magical evocation, because certain rules of conduct have to be considered here. 5. the magic mirror to contact powers, entities &c i will describe this method too in my second book, the practice of magical evocation. at this point, let me remark only for the sake of curiosity as follows: supposing the magician loads his mirror with akasa, imaginatively drawing his sign on the surface with the e

frequently. it is left to the magician to manufacture several mirrors for different purposes. but if he is working with long-distance transference or reception, naturally he must not insulate his room with akasa because this would prevent him from long-distance operation. techniques for screening from negative influences and insulating certain spots are dealt with in my second book, the practice of magical evocation. apart from the possibility of using the magic mirror as a protective implement, other advantages are offered to the magician. he can use the magic mirror to put all the known fluids (magnetic, electric, electromagnetic) in operation and work with them in his practice; which fluid he uses depends on the activity and the effect of his wish. 12. the magic mirror as a projector o

ur mirror with the akasa principle. it is better to fill the whole room with akasa. this preparation would not be necessary if you had a second mirror impregnated with akasa in the room. all the preparations being completed, develop a trance by introducing the akasa principle to yourself, and in this condition of trance, call the being. as long as one is not absolutely familiar with the practices of magical evocation as described in my second book, one has to be satisfied with calling deceased people from the astral plane, a performance that is to be brought about with the help of the imagination. by means of the accumulation of the earth element on the mirror surface, pictures or beings will be materialized so that they can be seen and heard by untrained persons. everything that has been

his magic task. to avoid disappointments, the magician is advised to take a sufficient amount of time and to work steadily but systematically. he must realize that this last step really represents the end of his magical development with respect to the first tarot card and that he ought to be prepared for the higher magical tasks that i am going to describe in the following two works: the practice of magical evocation and the key to the true quabbalah. if there were gaps in his schooling, he would never be able to control the higher powers. it is certainly not important whether he will finish his course a few months sooner or later; the main point will always be to keep his aim in mind and to advance steadily to the goal, the lofty heights of god-cognition. looking back to his actual develo

gain. let us disregard the description of details for a while, because the magician will learn everything by practical experiences. he will be able to do so by transference of his spirit. the magician is bound to understand how to transfer himself to the kingdom of the elements to contact the beings there. later he will even manage to rule over these beings. in my next work, entitled the practice of magical evocation, i shall treat the problem of summoning such beings to come to our material world. first of all, the magician has to realize that the kingdom of the elements has nothing to do with our material world and that consequently he cannot transfer himself there without being qualified to do so. on the other hand, an elemental being can come to an understanding only with a congener, a

ss in his development. there is still one more method of making invisible: the deviation of the senses which is practiced in all kinds of hypnosis and in that form of suggestion in which entities produce a number of vibrations corresponding to that of the light in the physical body, thus effecting invisibility. some more instructions referring to this problem will be found in my book the practice of magical evocation. 14. practices with elements a great number of possibilities are offered to a magician who wishes to specialize more particularly in the use of the elements, provided he has condensed or materialized the element with which he is working in such a manner that the elemental power has become a real physical power. being perfect in doing so, he can, through condensation of the ear

INTERVIEW WITH ANDREW CHUMBLEY

the means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sor

etters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh: what exactly is the sabbatic craft? what are the origins of this name? ac: at an outer level of definition, sabbatic craft describes a corpus of magical practices which self- consciously utilise the imagery and mythos of the witches sabbath as a cipher of ritual, teaching and gnosis. this is not the same as saying that one practises the self-same rituals in the self-same manner as the purported early modern witches or historically attested cunning folk, rather it points toward the fact that the very mythos which had been generated about

th relate directly to early modern folk beliefs, magical praxis, and attested interactions with dream-conclaves and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit-congress and oneiric locus maintain a certain constancy of reality. to comprehend the forms of inner continuity one must not however equate antiquity with authenticity; the source of the sabbatic craft is of the moment, beyond past and future. the linear perspective of time assumed by historical analysis must be recognised as having limited value when considering and re

he unique and self- sustaining complex of the craft mythos in itself. the teachings of traditional craft utilise a cipher of luciferian antinomianism which renders cain and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by cain signify the transformation of the uninitiated condition or clay into the fire of magical knowledge. this is however the merest inkling of the breadth and depth of these matters. as a parting tale, it is worth speaking about another fascinating path of influence into traditional craft, namely that of gypsy beliefs. indeed, i recall once being told the tale of the uncooling nail by a romany fellow- on the night before christ s crucifixion, soldiers were sent out to have four

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

yphon in the hermetic tradition, so that others may make use of tools i've found and of the method of discovery. the majority of operant texts available to us come from the third to fifth centuries of the common era. most were found in thebes, a collection whose history, whose magical and cultural significance has generally been overlooked. this key collection, which escaped the roman persecution of magical texts, can be tied in with similar spells on curse tablets found around the mediterranean. the practices of the theban library are the key to a widespread magical/philosophical view of the universe which shaped the thought of late antiquity, and which in a hidden manner have shaped and are reshaping magical practices of the twentieth century. what i wish to do in this book is examine th

IRISH WITCHCRAFT AND DEMONOLOGY

the common consent of the lawyers present declared her to be a sorceress, magician, and heretic, and demanded that she should be handed over p. 37 to the secular arm and have her goods and chattels confiscated as well. judging from friar clyn's note this took place on the 2nd of july. on the same day the bishop caused a great fire to be lit in the middle of the town in which he burnt the sackful of magical stock-in-trade, consisting of powders, ointments, human nails, hair, herbs, worms, and other abominations, which the reader will remember he had received from sir john le poer at an early stage in the proceedings. further trouble arose with william outlawe, who was backed by the chancellor and treasurer, but the bishop finally succeeded in beating him, and compelled him to submit on his

ations, and was thereupon cast into prison. p. 38 what was the fate of dame alice's accomplices, whose names we have given above, is not specifically recorded, except in one particular instance. one of them, petronilla of meath, was made the scapegoat for her mistress. the bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. she admitted the denial of her faith and the sacrificing to robert, son of art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns, she also confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium (mediatrix) between her and the

, op. cit. chapter iii a.d. 1223-1583 the kyteler case and its surroundings of sorcery and heresy--michael scot--the fourth earl of desmond--james i and the irish prophetess--a sorcery accusation of 1447--witchcraft trials in the sixteenth century- statutes dealing with the subject--eye-biters--the enchanted earl of desmond in one respect the case of dame alice kyteler stands alone in the history of magical dealings in ireland prior to the seventeenth century. we have of the entire proceedings an invaluable and contemporary account, or at latest one compiled within a very few years after the death of petronilla of meath; while the excitement produced by the affair is shown by the more or less lengthy allusions to it in early writings, such as the book of howth (carew mss, the annals by fri

ed in ireland for heresy. from a consideration of the facts here enumerated it would seem as if a considerable portion of ireland had been invaded by a wave of heresy in the first half of the fourteenth century, and that this manifested itself under a twofold form -first, in a denial of the cardinal doctrines of the church and a consequent revolt against her jurisdiction; and secondly, in the use of magical arts, incantations, charms, familiar spirits, et hoc genus omne. in this movement the kyteler case was only an episode, though obviously the most prominent one; while its importance was considerably enhanced, if not exaggerated out of all due proportion, by the aggressive attitude adopted by bishop de ledrede against the lady and her companions, as well as by his p. 51 struggles with ou

rs; a number of legends grew up around his name which hid his real merit, and transformed the man p. 53 of science into a magician. in the border country traditions of his magical power are common. boccaccio alludes to "a great master in necromancy, called michael scot" while dante places him in the eighth circle of hell. the next, who is so slender in the ranks, was michael scot, who of a verity of magical illusions knew the game" 1 another man to whom magical powers were attributed solely on account of his learning was gerald, the fourth earl of desmond, 2 styled the poet, who died rather mysteriously in 1398. the four masters in their annals describe him as "a nobleman of wonderful bounty, mirth, cheerfulness of conversation, charitable in his deeds, easy of access, a witty and ingeniou

s it easy to see why punishment was not meted out to him in ireland, as he had directly contravened section 4 of the elizabethan act. possibly the case was unique, and so king james may have been anxious to examine in person such an interesting specimen. if so, heaven help the poor parson in the grip of such a witch hunter. in the year 1609 there comes from the county of tipperary a strange story of magical spells being counteracted by the application of a holy relic; this is preserved for us in that valuable monastic record, the triumphalia s. crucis. at holy cross abbey, near thurles, there was preserved for many years with the greatest veneration a supposed fragment of the true cross, which attracted vast numbers of people, and by which it was said many wonderful miracles were worked. a

ISIS UNVEILED

ed garments of the victim, the christian priest now anathematizes the latter with rites and ceremonies which he has learned from the theurgists themselves. the mosaic bim is used as a weapon against the people who furnished it. the heathen philosopher is cursed under the very roof which has witnessed his initiation; and the "monkey of god (t. e, the devil of tertullian "the origioator and founder of magical theurgy, the science of illusions and hes, whose father and author is the demon" is exorcized with holy water by the hand which holds the identical liiuiu* with which the ancient augur, after a solemn prayer, used to determine the regions of heaven, and evoke, in the name of the highest, the minor god (now termed the devil, who unveiled to his eyes futurity, and enabled him to prophesy!

brfthmanas explain to him their secrets "all that our most diligent in- quiries of the pitrdiittu could elicit from them respecting the acts of their superiors (the invisible initiates of the temples) amounts to very little" and again, speaking of one of the books, he confesses that while purport- ing to reveal all that is desirable to know it" falls back into mysterious formulas, in combinations of magical and occult letters, the secret of which it has been impossible for us to penetrate" etc. the fakirs, although they can never reach beyond the first degree of initiation, are nevertheless the only agents between the hving world and the 'silent brothers' or those initiates who never cross the thresholds c^ their sacred dwellings. the fukard-yogia belong to the temples, and who knows but t

mit that of themselves they are powerless, and can only act with the help of disembodied human spirits, is to state that these hindfls are un- acquainted with the laws of their sacred books and even the meaning of the word pitris. the laws ofmanu, the athatva-veda, and other books, prove what we now say "all thatezists,"saysthe^laarca-keda "isin the power of the gods. tie gods are under the power of magical conjura- tions. the magical con jurarions are under the control of the br&hmanas. hence the gods are in the power of the br&hmanas" this is logical. digitizecoy google what the pitris abe and abe not 107 albeit seemingly paradoxical, and it is tlie fact. and this fact wiu ex- plun toijiose who have not hitherto had the clev (among whom jacolliot must be numbered, as will appear on readi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f the temple is contemporary with the prevalence of the latter alphabet. we here refer to the work entitled, mysterium baphometis revelatnm; seu, fratres militia templi, qua gnostid et quidem ophiani, apostasi, idololatri, et quidem impuritatis convicti per ipsa eorum monumenta, published in the mines de l orient, vol. vi. this treatise is illustrated with numerous admirably executed copperplates of magical statuettes, architectural ornaments, mystical inscriptions, vases, and coins. amidst these there is a bearded, yet female, figure, mete (magna, or maxima) whom von hammer, following theodosius and others, makes the same as the sophia of the ophites. some particulars referring to these subjects are contained 52 the rosicrucians. in the gnostics and their remains, ancient and mediaeval; a

rial; and being material, it must be dark. for the spirit of god is not material, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas of the fire-philosophers. 75 and finally resolvable into it: and that fire was the last and only-to-be-known god: as that all things we

K AMBER THE BASICS OF MAGICK

mphasis upon its exactness. elaborate designs were invented with many layers of complex symbols and words. it was very important that the circle be completely intact with no breaks in it. the magician and any other participants stand in the circle during ritual. today, circles are made on the floor with chalk or paint, rock salt, or a rope. whatever its form, the circle is still an important part of magical protection for the magician. this is especially important for aversive entities and purposes. the circle also helps in focusing the energy of the ritual toward its purpose, that is, it keeps it contained until the magician is ready to release it. of course, the magick circle is basicly only a symbol, but it may eventually be possible to supplement the circle with electronic equipment fo

LEMEGETON

thand, and for their help in copying the manuscripts onto microfilm. introduction the lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as i will present it. most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were possibly collected together by 1584. the name lemegeton is probably naively invented because of the compiler's ignorance of latin. he or she was no doubt familiar with the clavicula salomonis (key of solomon) and wan

LETTER FROM A LUCIFEREAN

e some physical demonstration of our willingness to confront our fears and repressed desires. for this purpose, we could request the assistance of one of our fellows, but that each could refuse a proposition, if we felt it to be beyond our capabilities or current taste. each act would, she said, provide a spectacle for the others and demonstrate the mingling of sympathies required for the raising of magical potentia. doubtless this all sounds rather na ve to the modern occultist, but one must remember that this was long before the advent of the so-called permissive society or, for that matter, the popular occult movement. it was in this way that i was initiated into the "brotherhood of lucifer" it transpired that both bernard and michelle [not their real names, of course] had themselves be

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

itself. see also demons;milton, john for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. bells throughout the history of humanity the ringing of bells has played a variety of magical, ritual, and symbolic roles. the sound of bells is widely believed to drive away evil spirits. such belief is evident in the common habit of wearing small bells on hats or clothing, in putting them around the necks of domestic animals, and at the entrance of shops. during the middle ages, church bells were rung especially to frighten witches and evil spirits. the sound of church bells c

the greek word for will. crowley taught that do what thou wilt shall be the whole of the law, which is to say that training the will to achieve the fulfillment of one s destiny is crucial for magical activity. in 1907 he founded his own order, argenteum astrum (silver star, and two years later began the semiannual periodical, equinox, the collected issues of which later became an important source of magical material. also in 1909 he obtained a divorce. in 1912 he met theodor reuss, head of the ordo templi orientis (oto, an occult group that taught sex magic at its higher levels. crowley joined the oto and soon was made the head of its british branch. he added rituals for homosexual magic. crowley went to the united states in 1914 and met with the few oto adherents there at that time. at so

self-transformation through a system of high magic and became the group most credited with initiating the revival of magic in the twentieth century. through the order s most (in)famous member, aleister crowley, the order would exercise a profound influence on the ritual practices of modern satanism and of the left-hand path tradition more generally. in the late eighteenth century, the persecution of magical groups ceased. these groups came into the public eye concurrently with the rise of a dilettante interest in occultism in western europe. in 1801 francis barrett published the magus. in the early 1800s, alphonse-louis constant studied the 112 hermetic order of the golden dawn whole magical tradition and became familiar with barrett s the magus. under the pen name eliphas levi, constant p

pular series of conservative christian books about the rapture and the endtime.with all the saved people already beamed up out of harm s way, it is left to nowrepentant sinners to save the world against the antichrist, who is confronted at the united nations (a hotbed of one-world diabolism. left-hand path in western occultism, left-hand path, often abbreviated lhp, refers to the broader spectrum of magical groups that are modern satanism s closest relatives.many non-satanist groups deriving ultimately from aleister crowley would refer to themselves as left-hand path. the temple of set, which originated as a splinter group from the church of satan, does not consider itself satanic but does consider itself lhp. many chaos magicians would also be comfortable with this label. left-hand path p

hers remained at home, reading widely 170 mcmartin ritual abuse case and participating in the masonic society and the rosicrucian society in anglia, until 1885. at that time he moved to london and joined the theosophical society. in 1887 he published the kabbalah unveiled, establishing himself as an occult scholar.during this time he met with wynn westcott and others to decode and rework a number of magical manuscripts. these became the basis of the hermetic order of the golden dawn (hogd, founded in 1888. westcott soon left the group and mathers gained complete control. in 1890 he married mina (later changed to moira) bergson, the daughter of famous philosopher henri bergson. in 1891 or 1892 he moved to paris and established a temple of the ogd, adding it to the temples in london, edinbur

l albion macdonald, of the builders of the adytum. the order, which is also known as the order of the kethric light, is depicted as a fraternal order, and is similar to the rosicrucian one. among its teachings are the cabala, alchemy, ritual magic, and hermetic meditation, including the techniques of visualization and astral travel of franz bardon. for further reading: bardon, franz. the practice of magical evocation. wuppertal, germany: deiter rueggeberg, 1970. macdonald,michael-albion. the secret of secrets. berkeley heights, nj: heptangle, 1986. ordo templi astarte the ordo templi astarte (order of the temple of astarte, ota) also known as church of hermetic science, constitutes a ritual magic group established in 1970 for the practice of cabalistic magick in the western tradition. it i

s. dogs have essentially evolved to utilize what satanists call satan. one respondent identified the forces manipulated in magic with the biochemical energies your body gives off during the ritual. in whatever way they conceptualize it, most modern satanists would agree that it is the mind set of the magician [that sets the] stage for successful magic or failure, rather than the specific elements of magical rituals. other issues in a follow-up questionnaire, i examined other aspects of what might be called the satanist stereotype, such as the extent of satanist participation in role-playing games (rpgs) like dungeons and dragons, and the satanic appreciation for heavy metal music (no questions were asked about ritual abuse, as all serious scholars have dismissed the empirical reality of th

LIBER 777

es and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originally appended at the end of table vi. six were explanatory of or supplementary to existing columns (e.g. numerations of greek and arabic letters, transliterations or translations; the magical formul column was specifically referred to the column of magical weapons; these have been placed immediately after the appropriate column. the others have been appended to the end of the appropriate table. while they are hence out of sequence i feel this is unlikely to cause confusion as these additional columns are rarely if ever directly referenced by number in other works* additional correspondences as mentioned in crowley s remarks on the various

ecans 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 them (it derives variously from the key of solomon, the heptameron, the fourth book of pseudo-agrippa and the pseudomonarchia d monum published by wier. crowley published an edition of it in 1904. in 777 cols. clv clxvi the spirits are referred to the decans by day and night

col. xxxix. will parfitt in living qabalah (first edition) gives a much fuller version of this column, although some of his attributions are questionable. line 8: anhalonium lewinii (the peyote cactus, source of mescaline) is now known by the botanical name lophophora williamsi. col. clxxxvii. see magick in theory and practice for a discussion of some of these formul. another set of attributions of magical formul to the tree of life survives in one of crowley s magical notebooks and may be studied in magick: book 4 parts i-iv (editor s notes to appendix v col. 34. line 0: lastal is not necessarily an error for lashtal (for which see liber v vel reguli) but may be a variant form, the st representing the coptic sou, identified with the greek stau and attributed to kether (see col li and mag

LIBER ALEPH

ing of my true nature, and aspired to that work. now then at first i made no error. i abandoned my chosen career; i poured out my whole fortune without one thought; i gave my life utterly to the work, without keeping back the least imaginable thing. so then i made swift strides along the path. but in the dhyanas that were granted unto me in kandy, in the island of lanka, i used up my whole charge of magical energy; and for two years i fell away from the work. l the book of wisdom or folly 79 ga de manu qu magum sustinet (of the hand which upholds the magus) ow it may be well that such periods of recuperation are necessary to such souls as mine; and so no ill. but i fell from my will, and sought other ends in life; and so the hand came upon me, and tore away that which i desired, as thou kn

LIBER LLL PARADIGMAT PIRATE

this knowledge shines (darkly) through in this book, especially in the daring, shamanic style of transacting business with goetic spirits, and in the radically left hand path approach to the use of deities in invocation. this level of work places the paradigmal pirate beyond the psychonomicon model, and connects to the theme of pragmatic exploration of working methods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk

erever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though liber lux and nox have stood for years as a viable method for neophytes to work with, it is my estimation that the responsibility of

s my estimation that the responsibility of every iot adept is to ensure that the magicians who follow her will progress beyond the levels of proficiency that she herself has achieved. each subsequent generation of chaos magicians should be better magicians than their predecessors; pushing new envelopes, breaking new barriers, achieving better results, doing greater magics. these are all hallmarks of magical excellence. as we discover and incorporate new techniques and practices into chaos magic we should thus translate them into vehicles to teach and strengthen the magicians who follow us. a revolution in our methodology should occur every ten years or so until what we know as chaos magic today becomes a history lesson for the chaos magicians of tomorrow. with this in mind, i set before th

to the excitatory to the chemically induced (which for reasons of legality must remain optional. alongside with trance work, this is the final methodology for obtaining supernatural control over the body/mind and using it to alter the field of probability through which we constantly swim. section 3: as an extension of liber mmm, the practitioner will master the techniques of creating a useful set of magical tools and then consecrate them for the great work of magic. a thorough understanding of these techniques will not only create a set of instruments for ritual practice, but also will engrain the practices of investing belief, creating and manipulating taboos and lay the basis for developing skilled paradigm shifting. section 4: in the fourth section the neophyte will be presented with a

carroll fs liber kaos; demonstrate a commitment to self, their temple or study group and the iot as a whole; be capable of performing a mass of chaos b on demand; and possess an awareness of iot protocol. the gaining of proficiency in these six areas encompasses the neophyte fs preparation for work as an initiate within the iot. when completed with the program, she shall have expanded her arsenal of magical weapons and skills to an extent that makes her a formidable chaos magician. she will possess more tools and techniques than her predecessors and will be in a position to raise the bar again in the future. only those willing to push beyond the goals and accomplishments of those who came before can pursue technical excellence in magic. fr. ratatosk, september 23, 2000 preliminary ground w

cene, you can enter the dream lucidly and perform whatever action you desire. the trick in this technique is to recall that you are dreaming. you must maintain a balance between lucidity and the dream world. too much control and the dream collapses into conscious fantasy. too little control and you simply fall into a deep sleep. once you have achieved a lucid dreaming state, there are three types of magical activity that you may choose to engage in: 1. you may choose to perform enchantments with pre-drawn sigils. 2. you may choose to extend your perception by going to a location beyond your normal awareness to gain the answers to various questions. 3. finally, you may attempt some sort of astral working. effecting change in another location without physically being there. with any of the a

e human thumb. during an actual crucifixion, this nerve is severed. dancing this method could also be termed gexhaustion gnosis. h the magician engages in continuous movement until a trance-like state of gnosis occurs. dance gnosis is particularly good for visions and divinatory sorts of workings, or at least that is the history of its use. however, it is apparent how it could be used in any type of magical activity. the effort to maintain continuous motion eventually forces the mind to a single point of concentration, the motions themselves become automatic and there is a feeling of disassociation from the mind. it is at this point that the magician performs rituals, fire sigils and various other magical acts. this is also a great form of gopen handed magic. h you can do it in a club full

LIBER LXVII THE SWORD OF SONG

ese proofs, i shall give him up. 783. bell.83.the folios have .bun. notes to pentecost 22. with sacred thirst.1..he, soul-hydroptic with a sacred thirst. a grammarian.s funeral. 23. levi.2.ceremonial magic is not quite so silly as it sounds. witness the following mas-terly elucidation of its inner quintessence. the initiated interpretation of ceremonial magic* it is loftily amusing to the student of magical literature who is not quite a fool.and rare is such a combination!.to note the criticism directed by the philestine against the citadel of his science. truly, since our childhood has ingrained into us not only literal belief in the bible, but also substantial belief in alf laylah wa laylah. and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manho

hat we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths .to destroy our enemies. is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat.s miauling and purring. the

LIBER MMM

god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration

mere act of wanting is rarely effective, as the will becomes involved in a dialogue with the mind. this dilutes magical ability in many ways. the desire becomes part of the ego complex; the mind becomes anxious of failure. soon the original desire is a mass of conflicting ideas. often the wished for result arises only when it has been forgotten. this last fact is the key to sigils and most forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is constructed, the sigil is lost to the mind, the sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol sy

LUCIFERIAN SORCERY

o the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it was this energy, essence of spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorce

developed by spare is nothing new to witchcraft, the approach is. zos himself was the receiver of what is the arcana of anon, of the language of primal and essential magick. this is the barbarous aspects which allow the individual the pure current, devoid of dogma and ceremonials. while we urge the training of the will through such exercises, the sorcery of zos vel thanatos stand at the vanguard of magical awakening. to work through spare s system one would seek in-between states, which is a procreative during which belief is suspended, thus the imagination (shaitan) may develop and manifest the desire accordingly. the use of the alphabet of desire in 24 witches sabbat workings is a challenge for any individual, as this is the language of the labyrinth of the mind, the black mirrors of th

in may be observed. the circle casting is one of which the individual proclaims his and her mastery over their own being, that by moving widdershins around the circle will enflame the self during invocation; that is to envision each manifestation via minds eye with each call. for instance, when one calls south, they would envision the fire djinn, in the north, seth. this is the key to the success of magical work; the imagination. south the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the goddivinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of blackened light is the light of azazel, or shaitan embodied on earth through cain, the i

MAGIC AND SPELLS

ctive against wild magic effects caused by a mythal. dead magic in some areas of toril, the weave is absent altogether. the weave has a tear or hole, and the area effectively has no magic at all like the rare wild magic zones, many regions of dead magic were created during the time of troubles and have since faded or retreated. dead magic zones often persist in places where extreme concentrations of magical power were abruptly scattered or destroyed-in the vicinity of a shattered mythal, at the spot where an artifact was broken, br at the scene of a god's death. detecting dead magic spellcasters and creatures with spell-like or supernatural abilities immediately notice when they enter a zone of dead magic. spellcasters are attuned to the weave, and they feel uneasy and uncomfortable in dea

the cone to normal and dispelling (as a greater dispelling spell) any antimagic, field effects that contact the cone. this cone effect is draining on the weave, and mystra discourages its use except for emergencies. all effects function as if cast by a 20th-level sorcerer. spellfire persons gifted with the spellfire ability can do amazing things, dependent upon their skill, talent, and the amount of magical energy they have within them at the time. in general, spellfire can be used to heal, create blasts of destructive fire, or absorb magical effects it contacts, although the exact effects vary by circumstance and user. talented wielders can release multiple blasts at once or even fly using the ability. a spellfire wielder can ready an action to absorb spells targeted at her as if she were

ortal transports creatures to one area and their equipment to another. malfunctioning portals the other types of unusual portals are generally created through careful effort by their makers. malfunctioning portals, on the other hand, are almost always unintended. over the centuries, prodigious forces have swept over toril, profoundly affecting magic. because of decades (or centuries or millennia) of magical wear and tear or the strength of the cataclysmic forces to which they have been exposed, many ancient dweomers have gone slowly awry. portals are no exception- amalfunctioning portal is usually at least one hundred years old, but many are far older. using one can have many different results. roll once on table 2-2: portal malfunction each time a malfunctioning portal is activated. if su

aximum of 5d8, divided up among the gems as you wish. a 10th-level cleric could create one 5d8 bomb, a 3d8 and 2d8 bomb, five 1d8 bombs, or any combination of five dice of damage and up to five gems. you can toss the bombs up to 100 feet with a range increment of 20 feet. aranged touch attack roll is required to strike the intended target. a gembomb blasts its target with a rainbow-colored shower of magical force. a creature struck by a gembomb can attempt a reflex save for half damage. tossing a single gembomb counts as an attack for you, so you usually cannot toss a bomb during the turn that you cast the spell. you can only toss one gembomb at a time, but you can toss more than one each round if you have multiple attacks. material components: up to five gems worth at least 1 gp each. gre

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

use, under a lowly, creeping, and wholly terrestrial aspect, he conceals the beautiful butterfly-form, with its radiant wings, emulating in its varied colors the rainbow, the serpent, the salmon, the scarab, the peacock, and the dying dolphin. insects in 1609 henry khunrath's amphitheatrum sapienti tern was published. eliphas levi declared that within its pages are concealed all the great secrets of magical philosophy. a remarkable plate in this work shows the hermetic sciences being attacked by the bigoted and ignorant pedagogues of the seventeenth century. in order to express his complete contempt for his slanderers, khunrath made out of each a composite beast, adding donkey ears to one and a false tail to another. he reserved the upper part of the picture for certain petty backbiters wh

ing a healthy circulation in man. so does an electric battery, with its well-directed fluid, say our electricians 'the sapphire' say the buddhists 'will open barred doors and dwellings (for the spirit of man; it produces a desire for prayer, and brings with it more peace than any other gem; but he who would wear it must lead a pure and holy life (see isis unveiled) mythology abounds with accounts of magical rings and talismanic jewels. in the second book of his republic, plato describes a ring which, when the collet was turned in ward, rendered its wearer invisible. with this gyges, the shepherd, secured for himself the throne of lydia. josephus also describes magical rings designed by moses and king solomon, and aristotle mentions one which brought love and honor to its possessor. in his

partaking of the nature of one of the seven ruling planets of the week, and by daily changing the rings apollonius protected himself against sickness and death by the intervention of the planetary influences. the philosopher also instructed his disciples in the virtues of these talismanic jewels, considering such information to be indispensable to the theurgist. agrippa describes the preparation of magical rings as follows "when any star [planet] ascends fortunately, with the fortunate aspect or conjunction of the moon, we must take a stone and herb that is under that star, and make a ring of the metal that is suitable to this star, and in it fasten the stone, putting the herb or root under it-not omitting the inscriptions of images, names, and characters, as also the proper suffumigation

s astral light. it is identical with baphomet the mystic pantheos of those disciples of ceremonial magic, the templars, who probably obtained it from the arabians. p. 102 black magic has merely passed through a metamorphosis, and although its name be changed its nature remains the same. a well-known magician of the middle ages was dr. johannes faustus, more commonly known as dr. faust. by a study of magical writings he was enabled to bind to his service an elemental who served him for many years in various capacities. strange legends are told concerning the magical powers possessed by dr. faust. upon one occasion the philosopher, being apparently in a playful mood, threw his mantle over a number of eggs in a market-woman's basket, causing them to hatch instantly. at another time, having fa

MASTERING WITCHCRAFT

ing christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others

saw a great revitalization of interest in the past in the form of the renaissance. scholars began to study the antiquities of the classical world, and with them many of the old magical practices, always, however, relating it to a christian framework, for safety's sake if nothing else. in italy, pico della mirandola, ficino and giordano bruno began experimenting with the old art of the employment of magical archetypal images, while in northern europe abbot trithemius and his pupils paracelsus, cornelius agrippa, and wierus turned their attentions circumspectly to the black arts. in england, dr. john dee, preoccupied with the lost lands of logres and the star temple at glastonbury, began his scrying experiments using a "great chrystalline globe" or seeing stone. it was during the course of

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

hcraft act was repealed, removing the final official stigma upon the study and practice of the craft, in that country at least. three years later, an anthropologist, gerald gardner, published a work, witchcraft today, admitting, for the first time in history, to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christian, or cabalistic guise, but preferred simply to practise their arts in the old manner that they had inherited from the past, under the banner of the old gods. most of the witch processes that remain to us now are simple and unsophisticated in comparison with the starry wisdom of the lost lore of the watche

daydream is one of the main keys to being a successful witch. in fact, dream on, the richer and more fantastic the better! the second side of the witches' pyramid of power is firmly labeled "will" it almost goes without saying that the establishment of a potent will is one of the main goals of a practitioner of the black arts. the will in this instance is a magical one, however, and if viewed out of magical context and within the framework of everyday life, would constitute a splendid example of extravagant egocentricity or even megalomania. it is the will of a spoiled child we are dealing with here, one which brooks no opposition and impudently stares down any attempt at resistance with a basilisk eye. this will is switched on during the actual magical operation, and it functions hand in

gainst countermagic. but this is more properly a subject for chapters 5 and 6, which deal with countermagic and attack. here i shall restrict myself to sensible advice concerning the relatively simple matter of preserving a modicum of secrecy about your personal magical activities. you don't have to become paranoid, just avoid inviting trouble. now we have dealt briefly with the four cornerstones of magical practice, and they should speak for themselves. they reward contemplation. all successful witchery stems from their accurate employment. you can burn your cabalistic books and drown your yoga sutras they will avail you nothing in your quest for power unless you have already understood and mastered the ideas embodied in the witches' pyramid, the four great rules of magic which are the ke

will be using all your working tools. to those familiar with cabalistic sorcery, the magic circle is generally viewed as a means of defence against hostile spirit entities; to the witch, however, though it may serve this purpose in some of her spells, it has a far more important function usually. this is, in fact, to serve as a lens to focus the witch power she raises in her rituals. it is a sort of magical boiler tank in which the steam is compressed in order to channel it into some useful activity such as driving a piston rod. in this way the witches' circle can be compare very closely with the ground mandala, or dkyilhkhor, used in indian and tibetan magic. it has very ancient, pre-celtic origins. in cabalistic magic the circle will usually consist of basically a double or triple concen

and end up back in the east. for this, you will need the aid of a small pocket direction-finding compass. as you trace the circle, use your witchly imagination to visualize that blue witch fire blasting down your athame blade, like an oxyacetylene blowtorch, leaving a line of flickering violet-coloured flames in its wake. listen to them hiss and crackle; you are surrounding yourself with a circle of magical light! if you want to memorize the right colour of the fire, try igniting a few drops of methylated spirits or brandy in a saucer (careful though) and observing the resultant flame. having drawn your first circle, you must now repeat the operation, shortening your cord by moving your athame six inches down it to the second knot, the four-foot one, giving you a circle with an eightfoot d

stion was arcane and generally forbidden by the religious or civil authorities. any form of consultation of a witch by a layman was and still is always begun by an occult diagnosis of the situation inquired about, prior to any action being taken "finding things out" is therefore of the same primary importance to the modern witch as to her dark age counterpart. nowadays there are many such methods of magical diagnosis extant, ranging from elaborate ceremonial tarot divinations to numerological analysis or simple teacup reading. but the true methods of divination as practised by the traditional witch still remain relatively unknown, and it is with these that i shall be concerning myself in these pages. to the aware witch, time is not a continuous ribbon passing under the keys of some celesti

ower is waning to its lowest ebb between the autumnal equinox and the winter solstice; this fact is made use of in the traditional witch festival, halloween, wherein necromancy is employed. this is, of course, the feast of the dead, one of the four great sabbats (see chapter 7 "the coven and how to form one" for more on this) however, complications aside, necromancy is one of the more spectacular of magical operations when successful, and if a legitimate motivation impels a witch to have recourse to it, and she maintains a serious, respectful, and considered attitude toward the operation, then chances of success are high. there are two types of motive which make the operation of necromancy feasible and indeed permissible: intelligence and love. the first, that of intelligence, is resorted

e loving cup as the title of this section indicates, one of the main witch implements you will be employing in the traditional, romantic approach will be the chalice, so far only used in consecrations. the athame is never used in this branch of witchcraft, being an instrument of defence or aggression. many of the lesser love spells make use of philters and potions for the raising and transmission of magical power; it is the chalice that contains them at their compounding which provides the focus for the invoked force. should you or a friend wish to cast a love spell to gain the attentions of another person, it will be well to remember the general witch principle of the transmission of power, which brings me to another big rule of practical witchcraft. a magical operation will always enjoy

the effect is being worked. the alternative to this is the employment of what is often referred to as a power object, that is, some object manufactured by the witch as charged with her own will and magnetism, which is physically conveyed into the presence of the designated victim; in fact a form of talisman, whether for good or ill as the case may be, which acts as a kind of battery or condenser of magical power. the loving cup most philters partake of this second definition. the puppet spell given later in the chapter provides at excellent example of total completion of the circuit, using both object link and power object. the chalice is dedicated to certain of the subtler powers of the unseen, which are considered feminine in relation to the more violent nature of those invoked in works

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

e was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and i saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. and i composed a certain work wherein i rehearsed the secret of secrets, in which i have preserved them hidden, and i have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. also i have written them in this key, so that like as a key openeth a treasure-house, so this key alone may open the knowledge and understanding of magical arts and sciences. therefore, o my son! thou mayest see every experiment of mine or of others, and let everything

ich precedes the acquisition of this knowledge solomon, the son of david, king of israel, hath said that the beginning of our key is to fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the moon, without the operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain. book one page 13 chapter ii of the days, and hours, and of the virtues of the

nd the planet which follows it in order, succeeds to the rule over the next hour. thus (on saturday) saturn rules the first hour, jupiter the second, mars the third, the sun the fourth, venus the fifth, mercury the sixth, the moon the seventh, and saturn returns in the rule over the eighth, and the others in their turn, the planets always keeping the same relative order. note that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to summon the souls from hades, but only of those who have died a natural death. similarly on these days and hours thou canst operate to bring either good or bad fortune to buildings; to have familiar spirits atten

ure. thou canst also operate under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water. thou shouldst take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of magical science dependeth thereon. the hours of saturn, of mars, and of the moon are alike good for communicating and speaking with spirits; as those of mercury are for recovering thefts by the means of spirits. the hours of mars serve for summoning souls from hades, especially of those slain in battle. the hours of the sun, of jupiter, and of venus, are adapted for preparing any operations wha

ion, absolve and bless them; which being done he book one page 17 will distribute to each of his disciples the instruments necessary for magical art, which he is to carry into the circle. the first disciple will bear the censer, the perfumes and the incense; the second disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for the master himself to carry in his hand the staff, and the wand or rod. the things necessary being thus disposed, the master will go with his disciples unto the assigned place, which they have proposed

, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: the construction of the circle. take thou the knife, the sickle, or the sword of magical art consecrated after the manner and order which we shall deliver unto thee in the second book. with this knife or with the sickle of art thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. within this space of a foot in breadth between the first and t

e, encompassing the other at the distance of one foot therefrom and having the same centre. within this space of a foot in breadth between the first and the second circumferential line, thou shalt trace towards the four quarters of the earth, the sacred and venerable symbols of the holy letter tau. and between the first and the second circle which thou shalt thyself have drawn with the instrument of magical art, thou shalt make four hexagonal pentacles, and between these thou shalt write four terrible and tremendous names of god, viz: between the east and the south the supreme name ihvh, tetragrammaton; between the south and the west the essential tetragrammatic name ahih, eheieh; between the west and the north the name of power alivn, elion; and between the north and the east the great na

to him, saying: behold the signs and holy names by and before whose power every knee should bow, of all that is in heaven, upon earth, or in hell. humble ye yourselves, therefore, under the mighty hand of god. then will the king bow the knee before thee, and will say, what dost thou wish, and wherefore hast thou caused us to come hither from the infernal abodes? then shall the exorcist, or master of magical art, with an assured air and a grave and imperious voice, order and command him to be tranquil, to keep the rest of his attendants peaceable, and to impose silence upon them. let him, also, renew his fumigations, and offer large quantities of incense, which he should at once place upon the fire, in order to appease the spirits as he hath promised them. he should then cover the pentacles

shalt wrap the pentacles. after which thou shalt take a large vessel of earth filled with charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been previously conjured and exorcised as shall hereafter be told thee. thou must also be thyself pure, clean, and washed, as thou shalt find given in the proper place. furthermore, thou shouldest have the sickle or knife of magical art, with the which thou shalt make a circle, and trace within it an inner circle, and in the space between the two thou shalt write the names of god, which thou shalt think fit and proper. it is necessary after this that thou shouldest have within the circle a vessel of earth with burning coals and odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid pentacles

wrapped them in a piece of prepared silk cloth, thou shalt put them in a place fit and clean, which thou mayest open whenever it shall please thee, and close it again, at thy pleasure and according unto thy will. we will hereafter show thee the method and manner of preparing the aforesaid place, of perfuming it with scents and sweet odours, and of sprinkling it with the water and water-sprinkler of magical art for all these things contain many good properties, and innumerable virtues, as experience will easily teach thee. we have already said sufficient regarding the solemn conjuration of spirits. we have also spoken enough in our present key, regarding the manner in which it is necessary to attract the spirits so as to make them speak. now, by divine aid, i will teach thee how to perform

all be to make a good use thereof. the manner of performing the operation. on a sunday before sunrise, between the 10th of july and the 20th of august, when the moon is in the sign of the lion, thou shalt go unto the place where thou shalt know either by interrogation of the intelligences, or otherwise, that there is a treasure; there thou shalt describe a circle of sufficient size with the sword of magical art wherein to open up the earth, as the nature of the ground will allow; thrice during the day shalt thou cense it with the incense proper for the day, after which being clothed in the raiment proper for the operation thou shalt suspend in some way by a machine immediately above the opening a lamp, whose oil should be mingled with the fat of a man who has died in the month of july, and

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

we let you know by this signal and sound that ye will be convoked hither, wherefore hold ye yourselves in readiness to obey our commands. this being done let the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when mars is in the sign of the ram or o

he key of solomon page 122 conclusion here endeth our "key" the which if thou thoroughly instillest into thy memory, thou shalt be able, if it pleaseth thee, even to fly with the wings of the wind. but if thou takest little heed hereof, and despiseth this book, never shalt thou attain unto the desired end in any magical experiment or operation whatsoever. for in this book is comprised all science of magical art, and it should be strictly kept by thee. and hereunto is the end of our "key" in the name of god the righteous, the merciful, and the eternal, who liveth and reigneth throughout the ages. amen. the end of the key of solomon the king. book two page 123 ancient fragment of the key of solomon. translated from the hebrew by eliphaz levi; and given in his "philosophie occulte" serie ii

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

vination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer our hand; but withdrawing ourselves, and consulting the rota, and the books m. and q. did decide to ask mr. aleister crowley, a poet, and skilled student of magical lore, and an expert kabbalist, to complete openly that which had been begun in secret.3 this is that which is written: his bishoprick let another take. and again: oculi tetragammaton. this is also that which is said: nomen secundum refertur ad gebhurah; qui est rex bittul atque corruptio achurajim patris et matris hoc indigitatur. and so saying we wish you well. ex deo nascimur. in jesu

spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against the citadel of his science. truly, since our childhood has ingrained into us not only literal belief in the bible, but also substantial belief in alf laylah wa laylah, and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manho

at we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the facul

MICHAEL FORD A RITE OF THE WEREWOLF

craft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants15 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psych

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nt devil in the shape of an immense celes-tial serpent with a hundred voices who spat lightening. he is the old serpent of revelation who wascast into the bottomless pit of hades for a thousand years (p. 30)abrahamreally abram or son of the ram, the high ram, relating to ammon. leader of the israelites, the cultof saturn.terah means terrorabraham son of terah, meant that he was a terrorist, a man of magical skill, possessed of impressiveweaponry, that could intimidate the peoples with whom he came into contact. these powerful weaponsare often described in the bible merely as gifts.surtur from the south wendswith seething firethe falchion of the mighty onea sunlight flamingmountains dashed togethergiants headlong rushmen tread the paths of helland heaven is rent in twain (scandinavian v olu

MICHAEL W FORD THE VAMPIRE GATE

and relaxation practice which will fuel your dreams or nightmares. as in the luciferian path, it is essential to the slowed study and planning of your short and long term planning. this means school, career and what you want to do with your life. a practitioner of the luciferian path will balance the spiritual and material to their own end not focusing too much on one to stop the other. in terms of magical practice, the luciferian would implement the practice of magick and sorcery based on the ends they wish to achieve. there is no specific or set practice to proceed the grimoires offered are suggestions based on practice rather than defined dogma do what works for you. astral projection astral projection is a process of magick in which change begins within the self first. in order to pre

MICHAEL WYNN THE SOUL TRAVELERS

god. more still, it s worth noting that yeh-heh-shu-wah and yeh-heh-wah-sha are references to yahweh [god; the former, yeh-heh-shu-wah refers to his heavenly manifestation, while the latter, yeh-heh-wah-sha, represents god in his fleshly manifestation. it s pretty clear who they had in mind--michael wynn's "the soul travelers" 46 further, these very same magicians recommended a lifestyle, and use of magical powers, that anyone could call christian. some magicians, like our aforementioned amberlin, recommended a lifestyle only the angels could touch; his emphasis regarding the moral use of magic and devotion to god became redundant (annoying, even to the well-intentioned reader( me. but there was something else about these occult writers that drew me in. i found myself intrigued by their co

fically. the magical program attempts to bring this success to the magician by making the smallest possible change in the coarse of destiny. the ritual [3.5] the second most important thing in magic, aside from intention, is ritual. the ritual, as stated previously, represents an organized way to send commands to the magical program, but it also aligns the mind of the magician with a certain type of magical energy. two common types of magic is ritual magic, and natural magic. natural magic relies on the occult essence of a particular material in order to project a certain energy. practitioners of natural magic often procure many strange herbs, stones, and may even require a substance derived from a dead animal. it is this type of magic that is most commonly associated with witchcraft. the

MOTTA MARCELO THE COMMENTARIES OF AL

ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bucket than your geysers of magical effort. the "ninety and nine that safely lay in the shelter of the fold" have no organized will at all; and their character, built of their words and deeds, is only a garbage-heap. remember, also, that, unless you know what your true will is, you may be devoting the most laudable energies to destroying yourself. remember that every word and deed is a witness to thought, that therefore y

of the inspiration; the expiration is sweeter than death, more rapid and laughterful than a caress of hell's own worm. this verse conceals a certain magical formula of the loftiest initiation. it refers to a method of using the breath, in connexion with the appropriate series of ideas, which is perhaps not to be taught directly. but it may be learnt by those who have attained the necessary degree of magical technique, suggested automatically to them by nature herself, just as newly-hatched chickens pick up corn without instruction. see liber had "hell's own worm" is, of course, had it. 64. oh! thou art overcome: we are upon thee; our delight is all over thee: hail! hail: prophet of nu! prophet of had! prophet of ra-hoor-khu! now rejoice! now come in our splendour& rapture! come in our pass

ness, which is the true life of man, beyond his 'veils' of incarnation. we have to thank freud and especially jung for stating this part of the magical doctrine so plainly, as also for their development of the connexion of the will of this 'child' with the true or unconscious will, and so for clarifying our doctrine of the 'silent self' or 'holy guardian angel. they are of course totally ignorant of magical phenomena, and could hardly explain even such terms as "augoeides; and they are seriously to blame for not stating more openly that this true will is not to be daunted or suppressed; but within their limits they have done excellent work. some technical aspects of this verse must be mentioned. first, the ordeal x consists in the perception that 666 is the christ, or messiah, of this aeon

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

spirits that have been transferred to his service, laden with treasures, and with the ashes of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the witch s world of chants, spells and rituals. they have a long wiccan tradition, being used for all kinds of weird and wonderful purposes. the historical record shows that they were part of the wiccan tradition amongst the ancient egyptians, celts, druids, romans and greeks. herbs can be obtained in one

re's always a chance of first time success if the desire is strong, though it usually does take time and practice to achieve results. the thing that makes most spells work is the emotion you invest in them. chapter 4 sex magic today modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. the idea behind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning in

ist their aid in your affairs. the easiest way to remember all the practical expressions of your magical workings is to keep a small notebook in which you write your occult experiences. you call this notebook your personal grimoire. modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. sex magic rituals and ceremonies are still secretly practiced today. sexual offerings are made to the dark spirits attracted to the ceremonies. the demon of lust is summoned on the night of the new moon. the occult seduction spell is best worked on the night of the new moon, and requires a photo of the person to be seduced. in witchcraft, red is the tradi

ONYX TABLET OF SET

rystal tablet, but also give evidence of lifechange rationally built upon those ideas. now that change can be anything from "i watch x fewer hours of television" to "i started an introduction to philosophy course at the community college. the change must be real, persistent, and logically connected to the idea of xeper. the methods chosen must be appropriate to each individual. 2. a demonstration of magical ability. this is not the ability to write pretty rituals. this is practical sorcery. the adept-to-be must have done a working that produced real-world manifestation. onyx tablet: ot.o.4.1 temple of set author: don webb v date: may 26, 1997 ce revision: html revision: august 8, 1999 ce 3. a sign of loyalty to the temple: adepts-to-be must show they spend time, effort, and money at being

continually re-provide the "element" of xeper, so that, when the individual summons it in his or her awakening, it is there. indeed that dual awakening is expressed among many members of the priesthood as the three things they look for in adepts: 1. understanding of the word of set- the return of the element we have placed before them, and which they have incorporated in their lives. 2. evidence of magical ability- not only the ability to affect things a-causally, but the use of that ability to create and define the self. this can be anything from a ritual to get a better job to an elaborate piece of illustrative work. 3. commitment to the temple. this is the product of the dual awakening- a desire to keep the tool well oiled and out of the rain, since there is brought into being a need f

mination. the ii constitutes a decision by the nine that the candidate possesses a working understanding of the principles of satanism, and that he or she is endeavoring- within personal capability- to put these principles into practice. confirmation of the ii is undertaken with such care that the attrition rate is practically nonexistent. the ii is regarded by the nine as the highest recognition of magical expertise that may be bestowed upon a lay member of the church of satan. ordination to the priesthood of mendes involves considerations so complex that a summary treatment of them is impossible. without a doubt the satanic priesthood is far more difficult to attain than the priesthood of any conventional church. taken into consideration are the candidate's past achievements, present act

perceived as what you are- c. the iii is sanctioned by the temple. how would or does this impact on the mundane world- d. success in the mundane world: why it's important, not necessarily riches and fame. 11. outer temple: recognizing an adept ii- a. what would you look for in evaluating a i for the ii- b. how would you know a i is most likely an adept (1) loyalty to the temple (2) demonstration of magical ability (3) control of personal life. 12. current issues under discussion by the priesthood- a* destruction rituals performed by i s (1) iii response: encouragement/discouragement- b. email vs. postal mail (1) the impulsiveness of email (2) pros of postal mail and "real" letters when dealing with i /ii s- c. sexual ethics. 13. intellect and the heart- a. bridge to the inner temple- b. o

thos, but seeks in all of its actions to be true to certain principles and forms. our platonic legacy suggested that the process of self-initiation and the recognition of others's states of being, should have the same methodology. in each we see that inspired thought must be focused on precise objects- selected and analyzed for observation by therational intellect. this process is our application of magical idealism to the phenomena of the objective universe. we must avoid the two extremes of that world in exercising our sovereign right to recognize those awakened to the temple of set. we can neither chose hard and fast guidelines, that become merely an external order for the potential setian to submit to, nor can we go on a super-subjective touchy-feely basis. the one leads to institution

the temple of set. when properly developed, it will certainly be several times larger than all of the other tablets put together, and will be the focus of most of the jeweled tablets attention. its prohibition to setians i* is simply to prevent the permanent wisdom of the temple from being available to persons who are still in a "setian suitability testing" status. there is very little in the way of magical or philosophical material which should properly be restricted above the ii. a properly recognized adept is just as capable of respecting and appreciating initiatory wisdom as a iii*-vi. a senior initiate who proposes to restrict a paper to a higher tablet should be clear as to the reasons why this is necessary and be prepared to justify the decision accordingly. the onyx tablet is somew

xamples noticed from fellow initiates' writings, scroll/ pylon/order articles, and other related aspects. this raised the question: what was going on here? the haunting presence and this direct/indirect inspirational influence i was having on other initiates gave me reasons to further investigate what seemed to be happening to me. what is a priest or priestess of set? 1) in terms of the direction of magical work the priest or priestess is no longer only geared to him/herself. the nature of his or her personal investigations still remains as much as he or she desires, but he or she now has the added task of aeonic enhancement and support [the recognition of priest or priestess of set is an aeon-enhancing event] this added responsibility of the priesthood is to support and continue to define

PATRON OF SORCERY

ris, became a patron of sorcery. this apparently occurred by way of egyptian priests moving into freelance magical practice after foreign domination led to loss of royal funding for the temples. it is strange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. significantly, while these spells span the full range of magical operations, little of a theoretical character is disclosed. in pgm iv 154-285, there's an invocation of the feared one that specifically mentions the defeat of osiris, the dying god, and the setian power over the hypotic gaze of apep, serpent and neter of chaos that threatened the solar barque "oh dark's disturber, thunder's bringer, whirlwind, night- flasher, breather-forth of hot and

e of the "spell-book" of european tradition found its prototype in the "magical cookbook" approach exemplified by the theban papyri. thus the written magical tradition of europe began under the auspices of set-typhon, and provided the matrix for the remanifestation of setian thought hundreds of years later. that the papyri themselves survived roman suppression, a ferocious campaign of destruction of magical books under christianity (acts 19:19, and the rise of islam, may itself be reckoned to border on magic. what the papyri may yet reveal of the original cult of set- and of such survivals as have found their way into the wellsprings of western thought--remains to be seen. xeper. compiled by dakhla sba special thanks to the order of setne khamuast for their help in researching this page. r

PHILIP NEIL MYTHS LEGENDS EXPLAINED

g. he fell in love and she married him on condition that he never visited her on a saturday. but raymond s brothers convinced him that she saw a lover on saturdays. finally he spied on her, saw her serpent s coils, and she disappeared forever. the story of v in m inen 76 the story of v in m inen v in m inen, hero of the finnish epic, the kalevala, was the first man on earth, and a singer and poet of magical powers. a great shaman, he was the main prophet and seer of the finnish people, who cleared the land, planted barley, and spent his time singing songs of creation. then, one day, a younger rival, joukahainen, challenged him to a singing match. angered at the boy s insolence, v in m inen sang him into a swamp and, despite his pleas, would not free him until joukahainen had promised him h

PRELUDE TO THE BLACK ARTS

hen, over time, you will meet many denizens of the dark and make them your accomplices in your nefarious activities until mutual acceptance is achieved. by the same token, you don't want to command demons by some talisman or trick as that sort of thing only angers them and makes them resent you. it's better to work in partnership with your demons than to force them to do your bidding by some sort of magical chicanery. all you would have to do under those circumstances is drop a "p" or "q" in the script, and the demons would be on your face. revenge is sweet. it is said that a. crowley picked up a demon under such adverse circumstances and never did shake it. the grimories are full of crap. so, if you can't favorably command demons by hook and crook, what do you have that could persuade a d

-bitch" you instead inquire "i am" then all is lost. you can see the possibilities. so, if you are harboring any guilt about anything, anything at all, crush it under your heel for good or else hustle your bacon back to sunday school where you belong. no cheating! jesus loves you. decided to stay, huh? well, eventually, this "journal" will become your "black book, and in it, you'll keep all sorts of magical information, deals with the devil and the results of your magickal endeavors. even satan keeps one, you should too. it will be especially helpful when your years grow long and your memory grows short. we know of at least one dyslexic satanist who unwittingly sold his soul to santa. scrying another good skill to acquire is that of scrying (like crying) or looking into the future (or wors

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nd cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work even for those associated with other than golden dawn groups or systems of magical study. one of the great messages of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "

an analysand through territory he or she never struggled with or confronted within him or herself, so too the initiator's effectiveness rests upon how well he or she has built the "temple not made with hands" within his or her own psyche. in the late 1960s, the seeds of my destiny were actively fertilized toward what i much later understood as my personal "dance" with the unconscious, the process of magical initiation, the golden dawn system, and the western mystery tradition. in the earlier part of 1969, i had had a brief, albeit intoxicating, exposure to jungian analysis in san francisco. in the latter part of 1969, by way of a powerful and unusual synchronicity, i had been told about a los angeles organization called builders of the adytum which had been founded by paul foster case (who

literary researches" in these two statements is narrated the beginning of the hermetic order of the golden dawn- an organisation which has exerted a greater influence on the development of occultism since its revival in the last quarter of the 19th century than most people can realise. there can be little or no doubt that the golden dawn is, or rather was until very recently, the sole depository of magical knowledge, the only occult order of any real worth that the west in our time has known. a great many other occult organisations owe what little magical knowledge is theirs to leakages issuing from that order and from its renegade members. the membership of the golden dawn was recruited from every circle, and it was represented by dignified professions as well as by all the arts and scie

large, have produced very few initiates or spirituallyminded men and women, saints or adepts of any outstanding merit. the efficacy of an initiation ceremony depends almost exclusively on the initiator. what is it that bestows the power of successful initiation? this power comes from either having had it awakened interiorly at the hands of some other competent initiator, or that a very great deal of magical and meditation work has successfully been performed. it is hardly necessary at this juncture to labour at a description of these exercises and technical processes of development which were undertaken by candidates and would-be initiators. these have been delineated at length elsewhere, both in my tree of life, and in an incomparably fine form in the golden dawn <35> documents resented h

chamber erected in the midst of the temple similar to that described in the lecture. a few words roughly describing it may not be considered amiss. as a climax to the very simple temple fumiture of the outer grades, it comes as a psychological spasm and as a highly significant symbol. the vault itself is a small seven-sided chamber, each side representing one of the seven planets, with their host of magical correspondences. the mediaeval rosicrucian manifesto the fama fraternitatis, translated in arthur edward waite's real histwy of therosicrucians, describes it at great length, though i shall here quote but briefly "we opened the door, and there appeared to our sight a vault of seven sides and seven- comers, every side five fddt broad and thcheight of eight foot. although the <70> sun nev

magic of light, so potential within the pentamam ritual and the oabalistic cross are the e itomeosf the whole of that work. inall gagical procedure it fundamental, for it is a iesture of upraising the human consciousness to its own root of perfection and enlightenment by which the sphere of sensation and every act performed under its surveillance are sanctified. thus it should precede every phase of magical work, elementary as well as advanced. the written rubric has previously appeared in my tree of life, and i may now add a word or two concerning the further directions which are orally imparted to the can40 the golden dawn didate after his admission. the prime factor towards success in that exercise is to imagine that the astral form is capable of expansion, that it grows tall and high

him. no matter how brilliant his intellectual capacity, no matter how ardent his sincerity or potent his dormant magical power, always must he remember that they matter absolutely in no way unless applied to the great work- the knowledge and conversation of the higher and divine genius "power without wisdom,"said a poet "is the name of death" and as frater d. d. c. f. so rightly said of one phase of magical work, but which has its application to the whole scheme "know thou that this is not to be done lightly for thine amusement or experiment, seeing that the forces of nature were not created to be thy plaything or toy. unless thou doest thy practical magical works with solemnity, ceremony and reverence, thou shalt be like an infant playing with fire, and thou shalt bring destruction upon t

blets according to the instructions found elsewhere, as well as the banners of tvhe east and west, pla&g these in the appropriate cardinal quarters of his improvised temple. if he is able to obtain small plaster-casts of the heads of the kerubirn- the lion, the eagle, bull and man- and place these in the proper stations, they will be found together with the tablets to impart a considerable amount of magical vitality and atmosphere to the temple. what actually they do bestow is rather subtle, and perhaps indefinable. they are not absolute essentials, however, and may be dispensed with. but since magic works by the intervention of symbol and emblem, the surrounding of the student's sphere with the correct forms of magical symbolism, assists in the imvressiner of those svrnbols within the aur

gion, language, etc. of the god-forms and forces represented, they are consistently balanced and in alignment with the different levels of manifestation in the temple and on the tree, in their attributes, functions and with the magical purpose of the ceremonies. systematically working through the grades can provide unexpected insights, new perspectives and a broader understanding of the synthesis of magical, religious, and scientific aspects of the great work as it relates to the rowth and processin of the aspiring student. the four sephiroth of the@=aar e the on fy ones shown in the outer order temples. the stations and officers as appropriate, follow the tree thru the elemental grades from =n to= malkuth is the sephirah of the neophyte and zelator grades, theoricus is in yesod, practicus

of the decimal scale. chief post centum viginti annos patebo. thus have i closed the vault of the adepts in the mystic mountain of abiegnus. third ex deo nascimur. second in yeheshuah morimur. chief per sanctum spiritum reviviscimus. all present give lvx signs in silence. the symbolism of the seven sides by g. h. frater, n.o.m. among those characteristics which are truly necessary in the pursuit of magical knowledge and power, there is hardly any one more essential than thoroughness. and there is no failing more common in modern life than superficiality. there are many who, even in this grade which has been gained by serious study, after being charmed and instructed by first view of the vault of christian rosencreutz, have made no attempt to study it as a new theme. there are many who hav

say, working from left to right for the former and from right to left for the latter. remember always that the symbols of the elements are not usually traced on sigils but are replaced by the kerubic emblems of aquarius, leo, taurus and the eagle head <32> the lesser ritual of the hexagram commence with the qabalistic sign of the cross as in the lesser ritual of the pentagram, and use what manner of magical implement may be necessary according to the manner of working, either the lotus wand or the magical sword. stand facing east. if thou desirest to invoke thou shalt trace the figure thus: diagram 15 following the course of the sun, from lee to right and thou shalt pronounce the name ararita, vibrating it as much as possible with thy breath and bringing the point of the magical implement

es; and the art of making the link between the subject of the work and the process of divination. and to the final heh il the works and operations of the art of alchemy, the order of its processes and transmutation <153> foreword by frater a. m. a. g. this document, which was presented to advanced members of the zelator adeptus minor grade, lists under the name of the pentagrammaton several modes of magical working. it comprises, 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

REGARDIE TALISMANS

uld be placed on side four of the talisman. incidentally, i suggest several rough drafts should be attempted first, until one is gradually evolved that is entirely pleasing to the student. then it should be painstakingly copied on to the final parchment, vellum, or coloured paper which will be the finished talisman. incidentally, make it a cardinal rule never to leave the rough drafts of any kind of magical design lying around carelessly. once the student has finished with them, they should be meticulously destroyed and burned. after all, they are symbols of divinity and should be respected as such. the final and finished copy, before being wrapped in a pocket of silk, should look something like this: chapter six how to charge the talisman this completes the first part of the operation. i

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

and instrument a faculty which is too imperfectly known, the omnipotence of which belongs exclusively to the domain of magic. i speak of the imagination, which the kabalists term the diaphane or translucid. imagination, in effect, is like the soul's eye; therein forms are outlined and preserved; thereby we behold the reflections of the invisible world; it is the glass of visions and the apparatus of magical life. by its intervention we heal diseases, modify the seasons, warn off death from the living and raise the dead to life, because it is the imagination which exalts will and gives it power over the universal agent. imagination determines the shape of the child in its mother's womb and decides the destiny of men; it lends wings to contagion and directs the arms of warfare. are you expos

ambulism, it is possible to see by means of the nerves, without being dependent on radiant light, the astral fluid being a latent light, in the same way that physics recognize the existence of a latent caloric. magnetism between two persons is certainly a wonderful discovery, but the magnetizing of a person by himself, awakening his own lucidity and directing it himself at will, is the perfection of magical art. the secret of this great work does not remain for discovery; it has been known and practised by a great number of initiates, above all by the celebrated apollonius of tyana, who has left a theory concerning it, as we shall see in the ritual. the secret of magnetic lucidity and the direction of the phenomena of magnetism depend on two things agreement of minds and complete union of

termed sympathy; then imagination, calling up to it all the rays or reflections analogous to that which it experiences, makes a poem of the desires which captivate will, and if the persons differ in sex, it occasions in them, or more commonly in the weaker of the two, a complete intoxication of the astral light, which is termed passion par excellence, or love. love is one of the great instruments of magical power, but it is categorically forbidden to the magus, at least as an intoxication or passion. woe to the samson of the kabalah if he permit himself to be put asleep by delilah! the hercules of science, who exchanges his royal sceptre for the distaff of omphale, will soon experience the vengeance of dejanira, and nothing will be left for him but the pyre of mount oetna, in order to esca

with the astral light which permeates them and establish unwholesome currents therein. we are often assailed, to our astonishment, in society by evil thoughts which would have seemed antecedently impossible and are not aware that they are due to some morbid proximity. this secret is of high importance, for it leads to the unveiling of consciences, one of the most incontestible and terrible powers of magical art. magnetic respiration produces about the soul a radiation of which it is the centre, and thus surrounds it with the reflection of its own works, creating for it a heaven or hell. there are no isolated acts, and it is impossible that there should be secret acts; whatsoever we will truly, that is, everything which we confirm by our acts, remains registered in the astral light, where o

thusiasm propagated in a society by a scheme of intercourse and fixed practices in common produces a magnetic current, and is maintained or increased by the current. the action of the current is to transport and often to exalt beyond measure persons who are impressionable and weak, nervous organizations, temperaments inclined to hysteria or hallucination. such people soon become powerful vehicles of magical force and project efficiently the astral light in the direction of the current itself; opposition at such a time to the manifestations of the force is, to some extent, a struggle with fatality. when the youthful pharisee saul, or schol, threw himself, with all the fanaticism and all the obstinacy of a sectarian, across the line of advancing christianity, he placed himself unconsciously

hotel. i made the required promise and keep it faithfully by not divulging the name, position or abode of this lady, whom i soon recognized as an initiate, not exactly of the first order, but still of a most exalted grade. we had a number of long conversations, in the course of which she insisted always upon the necessity of practical experience to complete initiation. she showed me a collection of magical vestments and instruments, lent me some rare books which i needed; in short, she determined me to attempt at her house the experiment of a complete evocation, for which i prepared during a period of twentyone days, scrupulously observing the rules laid down in the thirteenth chapter of the ritual. the preliminaries terminated on 2nd july; it was proposed to evoke the phantom of the divi

rations, the perfumes, the mirrors, the pantacles, is an actual drunkenness of the imagination, which must act powerfully upon a person otherwise nervous and impressionable. i do not explain the physical laws by which i saw and touched; i affirm solely that i did see and that i did touch, that i saw clearly and distinctly, apart from dreaming, and this is sufficient to establish the real efficacy of magical ceremonies. for the rest, i regard the practice as destructive and dangerous; if it became habitual, neither moral nor physical health would be able to withstand it. the elderly lady whom i have mentioned, and of whom i had reason to complain subsequently, was a case in point. despite her asseverations to the contrary, i have no doubt that she was addicted to necromancy and goetia. at t

ry acts she dreaded in them. i knew another who, after participating in an evocation concerned with a guilty woman suffering in the next world for certain eccentric acts, began to imitate, without any reason, the peculiarities of the dead person. to this occult influence must be attributed the terrible power of a parent's curse, which is feared by all nations on earth, as also the imminent danger of magical operations when anyone has not reached the isolation of true adepts. this virtue of sidereal transmutation, which really exists in love, explains the allegorical marvels of the wand of circe. apuleius speaks of a thessalian woman who changed herself into a bird; he won the affections of her servant to discover the secrets of the mistress, but succeeded only in transforming himself into

res. in his occult philosophy, paracelsus opposes ceremonial magic, the terrible power of which he did not certainly ignore, but he sought to decry its practices so as to discredit black magic. he locates the omnipotence of the magus in the interior and occult magnes, and the most skilful magnetizers of our own day could not express themselves better. at the same time he counselled the employment of magical symbols, talismans above all, in the cure of diseases. in our eighteenth chapter we shall have occasion to return to the talismans of paracelsus, while following gaffarel upon the great question of occult iconography and numismatics. bewitchment may be cured also by substitution, when that is possible, and by the rupture or deflection of the astral current. the folk-traditions on all th

variously but rigorously, even as several years and several centuries previously had occurred in the case of similar judgements against the abbe de villars, urban grandier and many others. the revolutionary philosophers perished, as did cagliostro deserted in the prisons of the inquisition; as did the mystic band of catherine theos; as did the imprudent schroepffer, driven to suicide in the midst of magical triumphs and the universal infatuation; as did the deserter kotzebue, who was stabbed by carl sand; as did also so many others whose corpses have been discovered without anyone being able to ascertain the cause of their sudden and sanguinary death. the strange allocution addressed to cazotte when he himself was condemned by the president of the revolutionary tribunal will be called read

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

tself by deeds is a vain intention, and the speech which expresses it is idle speech. it is action which proves life and establishes will. hence it is said in the sacred and symbolical books that men will be judged, not according to their thoughts and their ideas, but according to their works. we must do in order to be. we have, therefore, to treat in this place of the grand and terrific question of magical works; we are concerned no longer with theories and abstractions; we approach realities, and we are about to place the wand of miracles in the hands of the adept, saying to him at the same time: gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compel

you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must be impassible, sober and chaste, disinterested, impenetrable and inaccessible to any kind of prejudice or terror. he must be without bodily defects and proof against all contradictions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence. we have said that impassioned ecstasy may produce the same results as absolute superiority, and this is true as to the issue but not as to the direction of magical operations. passion projects the astral light forcibly and impresses unforeseen movements on the universal agent, but it cannot curb with the facility that it impels, an

away iron in the end. man can be modified by habit, which becomes, according to the proverb, his second nature. by means of persevering and graduated athletics, the powers and activity of the body can be developed to an astonishing extent. it is the same with the powers of the soul. would you reign over yourselves and others? learn how to will. how can one learn to will? this is the first arcanum of magical initiation, and that it might be realized fundamentally the ancient custodians of sacerdotal art surrounded the approaches of the sanctuary with so many terrors and illusions. they recognized no will until it had produced its proofs, and they were right. power is justified by attainment. indolence and forgetfulness are enemies of will, and for this reason all religions have multiplied t

less convinced. h to those who may assure us that they have scrupulously and boldly fulfilled all the rites and that there has been no result, we would recommend that they should stay their hand, as it is possibly a warning of nature, who will not lend herself to them for these anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of realization and effect. the letter e is commonly traced upon kabalistic pantacles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it forms the name of the redeemer

provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagram ever presents open. 38 chapter vi the medium and mediator two things, as we have shown, are necessary for the acquisition of magical power. the emancipation of will from servitude and its instruction in the art of domination. the sovereign will is represented in our symbols by the woman who crushes the serpent's head and by the radiant angel who restrains and constrains the dragon with lance and heel. in this place let us affirm without evasion that the great magical agent. the double current of light, the living and

ther on his breast, so touching him lightly with a single and swift contact; the breath must be slowly drawn in and again breathed gently and warmly forth, repeating in a low voice, gsleep! h or gsee! h 42 chapter vii the septenary of talismans ceremonies, vestments, perfumes, characters and figures being, as we have stated, necessary to apply imagination to the education of the will, the success of magical works depends upon the faithful observation of all the rites, which are in no sense fantastic or arbitrary. they have been transmitted to us by antiquity and obtain permanently by the essential laws of analogical realization and of the correspondence which interbinds ideas and forms. having spent many years in consulting and comparing all the most authentic grimoires and magical rituals

s will be under stood upon the evidence of the principles which we have established. such consecration should take place on the days that we have indicated, with the apparatus which we have given in detail. talismans are consecrated by the four exorcised elements, after conjuring the spirits of darkness by the conjuration of the four. then, taking up the pantacle and sprinkling it with some drops of magical water, say: in the name of eloim and by the spirit of the living waters, be thou unto me a sign of light and a sacrament of will. presenting it to the smoke of the perfumes: by the brazen serpent which destroyed the serpents of fire, be thou, etc. breathing seven times upon the pantacle or talisman: by the firmament and spirit of the voice, be thou, etc. lastly, placing some particles o

funeral pyres, swam torrents of black and raging water, hung by unknown seesaws over unfathomed precipices. was not this blind obedience in the full force of the term? is it not the most absolute exercise of liberty to abjure liberty for a time so that we may attain emancipation? now, this is precisely what must be done, and what has been done invariably, by those who aspire to the sanctum regnum of magical omnipotence. the disciples of pythagoras condemned themselves to inexorable silence for many years; even the sectaries of epicurus comprehended the sovereignty of pleasure only by the acquisition of sobriety and calculated temperance. life is a warfare in which we must give proofs if we would advance; power does not surrender of itself; it must be seized. initiation by contest and ordea

variably unexpected, at least when the chain has not been formed by an intelligent, sympathetic and powerful leader. in fact, they are the result of purely blind and fortuitous combinations. the vulgar fear of superstitious guests when they find themselves thirteen at table, and their conviction that some misfortune threatens the youngest and weakest among them, like most superstitions, a remnant of magical science. the duodenary, being a complete and cyclic number in the universal analogies of nature, invariably attracts and absorbs the thirteenth, which is regarded as a sinister and superfluous number. if the grindstone of a mill be represented by the number twelve, then thirteen is that of the grain which is to be ground. on kindred considerations, the ancients established the distincti

lso tenderly loved or greatly respected by the person on whom he would operate, and he must perform the work with a great burst of faith and will, which we do not always find ourselves to possess in the first shock of a great sorrow. what is vulgarly called necromancy has nothing in common with resurrection, and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. there are two kinds of necromancy, that of light and that of darkness. the evocation by prayer, pantacle and perfumes, and the evocation by blood, imprecations and sacrilege. we have practised only the first, and advise no one to devote themselves to the second. it is certain that the images of the dead

f intelligent and passive mildness assumes the inert physiognomy and ways of a sheep, but in somnambulism it is a sheep that is seen, and not a man with a sheepish countenance, as the ecstatic and learned swedenborg experienced a thousand times. in the kabalistic book of daniel the seer, this mystery is represented by the legend of nebuchadnezzar changed into a beast, which, after the common fate of magical allegories, has been mistaken for an actual history. in this way, we can really transform men into animals and animals into men; we can metamorphose plants and alter their virtue; we can endow minerals with ideal properties: it is all a question of willing. we can equally render ourselves visible or invisible at will, and this enables us to explain the mysteries of the ring of gyges. 78

of the moon. it should bear on the inner side the occult characters of the planets and on the outer their known signs, duplicated and in kabalistic opposition to each other; that is, five on the right and five on the left; the signs of the sun and moon resuming the four several intelligences of the seven planets. now, this configuration is no other than that of a pantacle signifying all mysteries of magical doctrine, and here is the occult significance of the ring: to exercise omnipotence, of which ocular fascination is one of the most difficult demonstrations to give, we must possess all science and know how to make use of it. fascination is accomplished by magnetism. the magus inwardly forbids a whole assembly to see him, and it does not see him. in this manner he passes through guarded

ROBERT KIRK WALKER BETWEEN WORLDS

secret commonwealth has long been one of the major sources for fairy lore and the second sight though kirk wrote this short book not as a 'folklore' collection but as a general survey of the relationship between seership, second sight, and multifold worlds or dimensions- a survey which he held to contain truth, enduring tradition, and fragments of ancient wisdom. for the modern reader or student of magical traditions there are many clear connections to what we now think of as shamanism, pagan celtic religion, and to elements of native american tradition in kirk's short book. there seems to be a close connection between many of the techniques of vision and magic, and the literal nature of otherworlds described in the seventeenth century by robert kirk, and the vastly popular twentieth-cent

en we compare kirk to other historical or semi-historical persons related to otherworldly experiences, we find a coherent and often systematic tradition. this tradition may, in itself be traced back to primal roots, to cultures in which the relationship between humanity and the land are paramount. yet within such a relationship is the seed of religion, metaphysics, philosophy, and complex systems of magical psychology. such systems persisted in various forms from ancient times, and have reappeared from the renaissance through to the present day. the modern popular interest in 'occult' matters is founded upon such traditions, though sometimes in a corrupt and trivialized form. to examine kirk we should not assume that we are dealing only with folklore in the sense of literary preservation o

st in seership, second sight and related matters has a long history, of course, and is by no means limited to the flurry of interest shown in the seventeenth and early eighteenth centuries. in the reign of elizabeth i we find the great scientist and cryptographer rd john dee communicating with beings in other dimensions; these were spirits or angelic entities who taught him a comprehensive system of magical and spiritual arts. much of dee's material has undertones similar to that described in a more humble context by robert kirk. dee was for a number of years queen elizabeth's roving agent in europe, and employed astrology and spirit communication to establish information, the whereabouts of hidden treasure (in england and wales, and to develop more arcane arts pertaining to metaphysics an

s that form an important part of such ancient lore (and may seem superficially to resemble spiritualist contacts, are not described as ethereal but contemporary stereotypes of daily life, as they are in spiritualism. they are frequently of a terrifying and cathartic nature rather than reassuring and kindly. all of the foregoing will unfold as we progress through kirk's text, as will other strands of magical tradition, for like all collective lore, there are several traditions interwoven almost inseparably, and coexisting quite comfortably with one another and with christianity. the christianity is often, as kirk describes, and as is well known from the work of other collectors [9] of a very unorthodox and semi-pagan nature. the purpose of kirk's book http//www.dreampower.com/kirk_wbw/pg_1

ht is acquired, for he describes initiatory techniques connected to it, one of which seems to be for acquiring the sight permanently (pages 32-33) and another for a temporary experience of it (page 33. he also makes some comments upon the nature of light, and a higher order or octave of light connected to seership (pages 34-35. this octave theory is a perennial concept, with parallels in a number of magical and philosophical texts from ancient egypt, plato and the neoplatonic writers, and kabbalistic and renaissance hermetic philosophers. we may also find it in a number of sources such as john dee's hieroglyphic monad and other writings, and in the preface and centuries of nostradamus, neither of which has, at first glance, any overt connection with collective or racial or folklore traditi

, and humans, the relevant illustrations show typical models employed through the centuries, with emphasis on the basic attributes known to be used in pagan and early christian celtic culture. where he has described metaphysical models, such as the formation of the septenary from the four elements and the trinity, we have used simple mathematical or geometric patterns, in the time-hallowed method of magical and spiritual tuition worldwide. overall the illustrations are intended to help the reader not only with kirk's text itself but with my commentary upon it, which selects certain of the magical and metaphysical elements of the thesis, and aims to reveal the presence of a coherent initiatory tradition within gaelic, and indeed european, fairy lore. http//www.dreampower.com/kirk_wbw/pg_10

sion of a deep-rooted tradition which stems back to pagan and prehistoric cultures. the connection to his reappearance at the posthumous christening of his child has resonance's of the ballad of tam lin, for the birth of a child and the death or rebirth of a man are, as kirk himself reported, part of the revolution of the wheel of life. tam lin (see page 26) is also connected to the ancient theme of magical guardianship of a sacred site, in which the spirit of a mortal is set to guard a powerful location until summoned back to the human world. in kirk's case his spirit still guards the fairy hill at aberfoyle: tam lin (not known to be a historical person) guarded a commentary 108 sacred wood and well; thomas rhymer (certainly a historical person) was connected to the fairy hills of eildon

gical chapel or is overcome by sleep at a magical well. as a result of this he is captured by the queen of elfland. in other words, he passes into the under appendix 3: the ballad of tam lin 133 world while retaining his human origins. he makes the transition while in a sleep or trance, partly unwitting, without full command of his consciousness. his role of guardian fulfilling a stereotyped mode of magical behavior, is the direct result of his automatic or unwilled enchantment until he is released from this first phase of his transmutation, he will act as phantom or guardian of the physical site to which he has become attuned. the power of his release is 'true love, represented by fair janet the lack of distinction between her pregnancy and the manifestation of tam lin is significant in t

RUBY TABLET OF SET

by the subjective universe. in addition to this, setians know that they only need concern themselves insofar as their perceptions of the objective universe are concerned. the objective universe is neutral in nature- neither positive nor negative; however, individual perception through means of the subjective universe has the power to make it either positive or negative. such a view is the essence of magical perception. both heidegger and sartre describe the perils of self-deceit and personal inauthenticity, heidegger referring to "falling" and sartre to "bad faith. this can be closely related to the views of satanism re: the following of the right-hand path, which is essentially a deceiving of oneself by renouncing ultimate individual responsibility, and attributing one's life and experien

igion) groups have experienced considerable growth since the 1960s. these groups are distinguished by their use of occult practices (astrology and divination) and magick (the ability to willfully change the world by manipulating the cosmic forces. while like the psychic dimension, magick is as old as known history. its contemporary revival, however, began in the early 1900s. the most popular form of magical religion, neo-paganism, is a nature-oriented religion based on the worship of male-female polarity, the observance of the agricultural seasons, and magick. worship of the male-female aspects of nature usually is expressed as allegiance to the horned god and the great mother goddess. ritual follows the movement of the sun and moon. neo-pagans see themselves as reviving the pre-christian

es seem to be selected in an eclectic manner. the conceptual framework is tempered by the adherent's education and cultural origin. a current example is santeria, originating from african roots, but diverse in its practice in this country. white, middle class santeria practitioners of catholic background view santeria differently from the hispanic catholics who grew up with the cultural tolerance of magical themes. 2. the mysteries are more esoteric, since today's knowledge base is greater (we think) than that of ancient common man. many things learned today in general science classes would have been considered mysteries, if known in ancient times. this knowledge base varies today by one's cultural group and its educational achievements. the symbolic is more clearly apparent to participant

ncourage and facilitate the development of the individual. the majority of people are content (or preoccupied) with life as they find it, and are not particularly fond of mental exertion; hence the black school is necessarily selective and elitist. the stress upon individualism also makes it basically incompatible with mass movements. there are five principal causes for the failure or dissolution of magical orders (1) disparity between the stated and actual purposes and practices of the order. if an activist political society or a free-sex club is organized which employs a little esoteric jargon and ritual as its rationale, it is bound to fail because it is technically not a magical order at all. it is still a political society or a sex club (2) substitution of subjective, emotional desire

y magus barrett in the year xvii, by just one man. one college professor whose knowledge of the occult is respected by many setians has found this "a badly designed test- many of the questions can be answered in several ways, depending upon the sources you use. other questions appear to refer to very obscure references and to have little applicability to adept magic. it is not a valid measurement of magical knowledge or ability. this test was created by magus barrett in the year xvii, by just one man, regardless of the breadth and depth of his occult knowledge. as mentioned above, whole topics of study have been left out, and probably even in the areas covered you may feel that certain "important" questions were left out. i therefore invite all setians to contribute other "questions (with

27. animism is the belief in a. a soul b. a supreme god c. animal gods d. anthropomorphic gods part ii the second part of this test requires that the answers be written in the provided blanks. please print, type or write legibly, because answers which cannot be easily read will be counted as errors. 1. the highest instinct in man is. 2. the strongest force in 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

. the ceremony of the neophyte (0=[0] was an impressive one for the new initiate. briefly, the principle of limitless light, the ultimate purity and knowledge, was invoked to lead and guide the (0=[0. importantly, the ceremony struck a note deep within the initiate and gave him a taste of magic to come. just as importantly, it promoted in the initiate an interest and skill in acquiring the basics of magical savoir-faire. compare it with our own first degree initiate's course. there may not be a specific ceremony written for the first degree, but many a new setian attending his first group ritual will experience an inner "tug" or similarly described sensation. in short, he will have tasted magic and its effect. he will further, in all probability, want more. at the same time as the first de

t, and a red circle is the egyptian symbol for the sun. this fragment is inconclusive, but it might suggest the encircled sigil of baphomet [used during the age of satan] with its solar connotations of virility. a glimpse of things to come. to non-initiates the esoteric nature of the book of the law might seem "black (i.e: satanic, but in fact it is "blue& gold (a "god"-oriented initiatory system of magical philosophy. for the "secret glory" see again #i-30. 61. but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall los

an and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word; for it is i that go. harwer is the creator of a new aeon and the destroyer of the old one. his being is the origin. or axle. of the new aeon, and elaborations of the word of that aeon extend outwards from this core principle. cubical altars within magic circles were used for certain types of magical ceremonies, but the relationship was expanded to three dimensions in the "cry of the 30th aethyr" in liber 418 (the vision and the voice "this cube is surrounded by a sphere. implying the spiritual above and beyond the purely material. 8. who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. harpokrates, the infant horus the younger of the osirian mythos, is in

e inconsistency. and, during the ending of the church of satan, there had been no manifestation or action evident by the principal entity- the prince of darkness himself. it is the right of a magister templi to evoke the prince of darkness if it is his will to do so. during the night of june 21-22, x, therefore, i addressed such an evocation by means of the first part of the word of set (a system of magical keys derived from an analysis and decoding of the "enochian keys" of john dee. the evocation was effective, and an answer was received. enclosed is that answer. i find that it clarifies the actions of anton lavey and explains the downfall of the church of satan. it also resolves certain other inconsistencies which had classification: v2- a17.121- 2 author: michael a. aquino v date: june

being like set, i.e: independent of the laws governing the objective universe. now it has come to pass, and the book of the law is laid bare "destined first century heir- aquino- breaking keys by doctrines anton lavey- great magus of reconsecration coming year xeper- founding his rightful priesthood- set- true origin volume al" michael aquino, you are become magus v of the aeon of set. collectors of magical happenstance may take note of the following concerning the person of michael a. aquino: he was born in 1946, precisely nine months after a working by crowley's california disciples to create a homunculus per a secret instruction of crowley's to the ix of his ordo templi orientis. he was also born dead, raising the question of the nature of the force inhabiting his subsequently revived b

nal mention of the god in an osirian-mythos context. in his principal discussion of the devil on page #296 of magick (london: routledge& kegan paul ltd, 1973, for instance, he does not even include the name of set. it is obvious that crowley's orientation with regard to egyptian theology was exclusively towards the osiris-cult mythos. on page #399 of his confessions, while discussing the sequence of magical aeons in terms of the osirian triad (isis, osiris& horus the younger, he emphasizes the position of horus as the avenger of his father osiris- a role accorded only the osirian corruption. additional confirmations are to be found in magical and philosophical commentaries on the book of the law, wherein "hoor-paar- kraat" is identified on page #94 as the "god of silence" and "harpocrates

SATANGEL

spider or scorpion k k and that on the feast of saint john the baptist he gathered certain herbs for medicine, as specified in the proceedings, and on bended knee he first adored them, then extracting them in the name of his devils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and ci

SATANIC BIBLE

s life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in the arts and sciences, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black mass and other infamous ceremonies conducted by groups such as the knights templar in fourteenth-century france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders was to blaspheme, lampoon the christian churc

, and remains both challenge and inspiration, as timely today as when it was written. san fransisco december 25, 1976 (xi anno satanas) preface this book was written because, with very few exceptions, every tract and paper, every "secret" grimoire, all the "great works" on the subject of magic, are nothing more than sanctimonious fraud- guilt-ridden ramblings and esoteric gibberish by chroniclers of magical lore unable or unwilling to present an objective view of the subject. writer after writer, in efforts to state the principles of "white and black magic, has succeeded instead in clouding the entire issue so badly that the would-be student of sorcery winds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossin

s of this were the neo-pagan rites conducted by macgregor mathers' hermetic order of the golden dawn, and aleister crowley's later order of the silver star (a. a- argentinum astrum) and order of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent most of his time as a poseur par excellence and worked overtime to be wicked. like his contemporary, rev) mantague summers, crowley obviously spent a large part of his life with his tongue jammed firmly into his cheek, but his followers, today, are somehow able to read esoteric meaning into his every word. perennially concurrent wit

thing as a "practice" working, and the only way that a magician could do "tricks" such as moving inanimate objects, would be to have a strong emotional need to do so. it is true that if the magician wishes to gain power through impressing others with his feats of magic, he must produce tangible proof of his ability. the satanic concept of magic, however, fails to find gratification in the proving of magical prowess. the satanist performs his ritual to insure the outcome of his desires, and he would not waste his time nor force of will on something so inconclusive as folling a pencil off a table, etc. through the application of magic. the amount of energy needed to levitate a teacup (genuinely) would be of sufficient force to place an idea in a group of people's heads half-way across the ea

enemy, you must destroy them by proxy! they must be shot, stabbed, sickened, burned, smashed, drowned, or rent in the most vividly convincing manner! it is easy to see why the religions of the right-hand path frown upon the creation of "graven images. the imagery used by the sorcerer is a working mechanism for material reality, which is totally opposed to esoteric spirituality. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, pygmalion, receiv

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

asing to the palate is in order. the elixir of life is to be drunk from the chalice of ecstasy, as indicated above, immediately following the invocation to satan. sword the sword of power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towards the symbol of baphomet during the invocation to satan. it is also used, as indicated in steps of ritual, when calling forth the four princes of hell. the priest thrusts the point of the sword through the parchment containing the message or request after it has been read aloud; it is then used to hold the parchment whil

SATANIC RITUALS

judge a caller's worthiness on more profound criteria than his glib tongue or expensive shoes. pronounce the names as they sound best to you, but don't assume that you have the correct pronunciation, exclusive of all others. the "vibratory" rate of the names is only as effective as your own ability to "vibrate" while saying them, neither of which terms is to be confused with vibrato. the success of magical operations is dependent upon application of principles learned rather than the amount of data collected. this rule must be stressed, for ignorance of this fact is the one most consistent cause of magical incompetency-and the least likely to be considered as the reason for failure. the most successful individuals throughout history have been the people who learn a few good tricks and app

n romance for sexual titillation. no single element of a magical rite is quite as important as the words which ate spoken, and unless the litany of a ritual is stimulating to the speaker, silence is far more desirable. the celebrant or priest conducting a rite must serve as a sounding board for the emotions of those in attendance. through the strength of his words, his listeners' potential charge of magical energy can be inspired to peak intensity or wane to lethargy out of sheer boredom. however, many people are bored by any litany, no matter how meaningful or eloquent, so it behooves the magician to select his co-workers with care. those who are perennially bored are usually stupid, insensitive, unimaginative individuals. they are deadwood in any ritual chamber. naturally, there is a rea

lier illuminati, became what has been loosely defined as the schvartze orden-the black order-which flourished during the period between the two world wars. paradoxically, though freemasonry became anathema during the nazi regime, virtually every rite of the black order employed masonic principles. in addition to some rites of the german ordo templi orientis which utilized sexual energy as a means of magical transmission, the black order rites also used concepts of geometry, utilized reflective planes, paradoxical sound frequencies, and atmospheric ionization. ritual chambers looked like sets from the schauerfilmen of the period, and indeed they should have, for they were often designed by the same architects. angles of non-euclidian incidence and lovecraftian aspect were prime visual ingre

baphomet. the ceremony commences with the initiate barefoot, robed in white, wearing no undergarments. an additional black robe and baphomet amulet will be needed for the initiate later in the ceremony and therefore should be prepared and placed nearby. before formally entering the chamber, participants don appropriate vestments, arrange artifacts and implements conveniently but without sacrifice of magical correctitude: the brazier, the initiate's chair or stool, and the receptacles containing soil and sea water are placed near altar. light the altar candles and the candle to be used by the priest during the ceremony (black flame, ignite charcoal, and complete all other preparations. then begin appropriate music. upon entering the chamber, the priest (or celebrant acting in that capacity)

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ntrance into the abyss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individual will, by virtue of the changes in consciousness that include the crystallisation of the astral body, be able to manifest magical energies without recourse to the procedure of magical ritual. symbolism is therefore no longer necessary although it may still be used by the new master or mistress. the third interpretation of the abyss comes from the society of dark lily who teach that it is symbolic of the journey from initiate to adepthood. as such, the satanist passes through the abyss over a long period of time in order to attain wisdom: the 'abyss is that awful thin

f the sacrificed priest. the mistress will then wash her hands and face in his blood as a representation of the dark goddess baphomet. the rite itself is concluded with a feast. an alternative ritual of sacrifice is that known as the giving which occurs once every 51 years. the function of human sacrifice according to the order of nine angles occur on two levels. firstly it releases a vast amount of magical or psychical energy that can be directed in accordance with specific goals, or, alternatively stored in a crystal for later use. the second use of human sacrifice is that it 'draws down dark forces or 'entities'(32) satanism- an examination of satanic black magic side 11 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacr

ciety of dark lily, focus upon the attainment of wisdom and of an understanding of how the universe works devoid of the individual's subjective feelings, wishes or desires. there is therefore no attempt to hide from the natural laws of the universe or from the fierceness and danger that such laws imply. further, satanists believe that satanism, by virtue of it's adherent philosophies, is a system of magical practice that is suitable for only a minority of individuals who can see through the traditional morality of the day. in itself satanism is not dedicated to acquiring new followers. rather it is considered by the satanists themselves as a method forpersonal evolution whereby the individual satanism- an examination of satanic black magic side 12 af 21 file//c:\windows\skrivebord\nyt%20ti

SET IN EGYPTIAN THEOLOGY

billiwoset in egyptian theology by oz tech set was one of the earliest egyptian deities, a god of the night identified with the northern stars. in the earliest ages of egypt this prince of darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is hailed as a source of strength, and in early paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand

SEVEN SHADES OF SOLITUDE

mirror d altars. transgressing all well-kept borders of history and culture, the way of the sorcerer, the so-called faith of cain, is that which heeds the spirits beneath the heels of the wanderer; it is the way of knowledge which comprehends the living zodiac of desire, the how of believing, and the tools by which such knowledge can be wilfully applied: the sigil and stave, the will and the word of magical power. for those of this faith, the so-called wytcha and curren, it is the circle of the arte magical which forms the perfect mirror in which the mysteries of solitude may be sought. drawing from a diversity of personal experience- as a perpetual apprentice, a constant journeyman, and as a presiding magister of covine, lodge and lineage- the circle of arte has yielded up its own-being o

cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city and crosses over the many borders of convention, daring to go forth into such domains and regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledges the search for cain, the initiated man of witch-fire, and who constantly engages through self-overcoming in the mystical sacrifice of abel, the

es are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of

hat one has attained to an inner solitude which functions irrespective of the presence or absence of others. by virtue of internal solitude the practitioner may dwell alone or in the presence of man and woman, he may partake in praxes of an individual or collective nature without bias or compromise; all may serve to empower the position of his spiritual equipoise. having attained to a realisation of magical autonomy the mage may serve as initiator unto all aspirants, for all other is the mirror of his own selfhood. in nomine kabilo. the secret view of solitude is the natural state of existence- the primordial condition of i as void: the autonomian vessel of the elder faith. in nomine satilo- 000- wisely we must make our way through the maze of mirror d altars. slowly, slowly, toward and be

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

he next medicine man? could the hunter see at night? could the medicine man see in spite of it? who became really aware? who could see the color of tomorrow from the shadows of today? what did the old man perceive in the boy who had not yet learned to see? the natural hunter already had his gift. though he brimmed with ability, the other boy's heart was not in hunting, but the old man saw a spark of magical ability in him. all that was necessary was to slowly develop that spark into a flame and then into a white-hot star of purpose, intent, focus and will. the steps on the great cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled in this simple children's story? is it really a simpl

SIR WALLIS BUDGE EGYPTIAN MAGIC

sh museum kegan, paul, trench and trubner& co, london [1901] p. iii to sir j. norman lockyer, k.c.b, f.r.s, etc, etc, etc, a token of esteem for a great astronomer, and a mark of true regard for a friend. p. vii preface. a study of the remains of the native religious literature of ancient egypt which have come down to us has revealed the fact that the belief in magic, that is to say, in the power of magical names, and spells, and enchantments, and formula, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the egyptian religion. and it is certain that, notwithstanding the continuous progress which the egyptians made in civilization, and the high in

ain kind of grass, and the prescribed words be recited over them as they burn, the sun-god will be delivered from apep, and that neither rain, nor cloud, nor mist shall be able to prevent his light from falling upon the earth. moreover, the rubric describes the performance of the ceremony as a meritorious act! e. a. wallis budge. london, august 28th, 1899 p. 1 egyptian magic. chapter i. antiquity of magical practices in egypt. in the first volume of this series 1 an attempt was made to set before the reader a statement of the ideas and beliefs which the ancient egyptians held in respect of god, the "gods" the judgment, the resurrection, and immortality; in short, to sketch in brief outline much of what was beautiful, and noble, and sublime in their religion. the facts of this statement wer

and (2) that which was made use of in the furtherance of nefarious plots and schemes and was intended to bring calamities upon those against whom it was directed. in the religious texts and works we see how magic is made to be the handmaiden of religion, and how it appears in certain passages side by side with the most exalted spiritual conceptions; and there can be no doubt that the chief object of magical books and ceremonies was to benefit those who had by some means attained sufficient knowledge to make use of them. but the egyptians were unfortunate enough not to be understood by many of the strangers who found their way into their country, and as a result wrong and exaggerated ideas of their religion were circulated among the surrounding nations, and the magical ceremonies which were

ians could not imitate all the miracles of moses, it is quite certain that every egyptian magician believed that he could perform things equally marvellous by merely uttering the name of one of his gods, or through the words of power which he had learned to recite; and there are many instances on record of egyptian magicians utterly destroying their enemies by the recital of a few words possessed of magical power, and, by the performance of some, apparently, simple ceremony. 1 but one great distinction must be made between the magic of moses and that of the egyptians among whom he lived; the former was wrought by the command of the god of the hebrews, but the latter by the gods of egypt at the command of man. p. 7 later on in the history of moses' dealings with the egyptians we find the ac

to me so that i may inflict his doom upon him" but teta made answer "nay, my lord the king let not this thing be performed upon man, but upon some creature that belongeth to the sacred animals" then some one brought to him a goose, and having cut off its head, he laid the body of the goose on the west side of the colonnade, and the head on the east side. teta then stood up and spake certain words of magical power, p. 19 whereupon the body began to move and the head likewise, and each time that they moved the one came nearer to the other, until at length the head moved to its right place on the bird, which straightway cackled. after this teta had a khet-aa bird brought to him, and upon it he performed the same miracle which he had wrought upon the goose; and to prove that he had similar pow

to the other, until at length the head moved to its right place on the bird, which straightway cackled. after this teta had a khet-aa bird brought to him, and upon it he performed the same miracle which he had wrought upon the goose; and to prove that he had similar power over the animal creation, an ox was brought to him, and having cut off its head, which fell upon the ground, he uttered words of magical power, and the ox stood up and lived as before. the two stories from the westcar papyrus given above are sufficient to prove that already in the ivth dynasty the working of magic was a recognized art among the egyptians, and everything we learn from later texts indicates that it is well-nigh impossible to imagine a time in egypt when such was not the case. but the "wisdom" of the egypti

mulets are of two kinds (1) those which are inscribed with magical formula, and (2) those which are not. in the earliest times formula or prayers were recited over the amulets that were worn by the living or placed on the dead by priests or men set apart to perform religious services by the community; but it was not in the power of every man to employ them, and at a comparatively early date words of magical p. 27 power and prayers were cut upon the amulets, which thus became possessed of a twofold power, that is to say, the power which was thought to be inherent in the substance of which the amulet was made, and that which lay in the words inscribed upon it. the earliest name for the formula found upon amulets is hekau, and it was so necessary for the deceased to be provided with these hek

l of the green schist amulet of predynastic times in egypt, both as regards the object with which it was made and the material. but the custom of writing hekau, or words of power, upon papyrus is almost as old as that of writing them upon stone, and we see from the inscription on the walls of the corridors and chambers of the pyramid of unas, king of egypt about b.c. 3300, that a "book with words of magical power" was buried with him. 1 elsewhere 2 we are told that the book which teta, king of egypt about b.c. 3266, had with him "hath effect upon the heart of the gods; and there is no doubt that the object of every religious text ever written on tomb, stele, amulet, coffin, papyrus, etc, was to bring the gods under the power of the deceased, so that he might be able to compel them to do hi

f seti i, king of egypt about b.c. 1370, no less than seven hundred wooden ushabtiu inscribed with the vith chapter of the book of the dead, and covered with bitumen, were found. the use of the shabti figure continued unabated down to the roman period, when boxes full of ill-shaped, uninscribed porcelain figures were buried in the tombs with the dead. the next instance worth mentioning of the use of magical figures we obtain from the official account of a conspiracy against rameses iii, king of egypt about b.c. 1200. it seems that a number of high officials, the overseer of the treasury included, and certain scribes, conspired together against this king apparently with the view of dethroning him. they took into their counsels a number of the ladies attached to the court (some think they be

formula of a magical nature, and directions for working magic. by means of this book he obtained "divine power" and he became able to cast spells upon folk. having gained possession of the book he next looked out for some place where he could carry on his magical work without interruption, and at length found one. here he set to work to make figures of men in wax, and amulets inscribed with words of magical power which would provoke love, and these he succeeded in introducing into the royal palace by means of the official athirma; and p. 75 it seems as if those who took them into the palace and those who received them were under the magical influence of hui. it is probable that the love philtres were intended for the use of the ladies who were involved in the conspiracy, but as to the obje

with great diligence, and he succeeded in finding efficacious means for carrying out all the "horrible things and all the wickednesses which his heart could imagine; these means he employed in all seriousness, and at length committed great crimes which were the horror of every god and goddess, and the punishment of such crimes was death. in another place hui is accused of writing books or formula of magical words, the effect of which would be to drive men out of their senses, and to strike terror into them; and of making gods of wax and figures of men of the same substance, which should cause the human beings whom they represented to become paralysed and helpless. but their efforts were in vain, the conspiracy was discovered, and the whole matter was carefully investigated by two small cou

e ideas which underlay the use of wax figures by the egyptians and greeks, it is clear that, in providing alexander with these models and the words of power to use with them, aristotle believed he was giving him the means of making his enemies to become like the figures in the box, and so they would be powerless to attack him. 1 in the graco-roman period 2 wax figures were used in the performance of magical ceremonies of every kind, and the two following examples indicate that the ideas which underlay their use had not changed in the least. if a lover wished to secure the favours of his mistress, he is directed to make a figure of a dog in wax mixed with pitch, gum, etc, eight fingers long, and certain words of power are to be written over the place where his ribs should be. next it was ne

SORCERIES OF ZOS

wley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali's birth in 1904- the year in which crowley received the book of the lawmakes him, li

ring creative current was fixed or visualized in some of the greatest paintings the world has seen. and in the case of austin osman spare, the fire snake assumed the form of mrs. paterson, a self-confessed witch who embodied the sorceries of a cult so ancient that it was old in egypt's infancy. spare's grimoire is a concentration of the entire body of his work. it comprises, in a sense, everthing of magical or creative value that he ever thought or imagined. thus, if you posses a picture by zos, and that picture contains some of his sigillized spells, you possess the whole grimoire, and you stand a great chance of being swept up and attuned to the vibrations of zos kia cultus. a little known aspect of spare, an aspect that links up with his friendship with thomas burke, reveals the fact th

as used in the present context. retention of semen is a concept of central importance in certain tantric practices, the idea being that the bindu (seed) then breeds astrally, not physically. in other words, an entity of some sort is brought to birth at astral levels of consciousness. this, and analogous techniques, have given rise to the impressionquite erroneous- that celibacy is a sine qua non of magical success; but such celibacy is of a purely local character and confined to the physical plane, or waking state, alone. celibacy, as commonly understood, is therefore a meaningless parody or travesty of the true formula. such is the initiated rationale of tantric celibacy, and some such interpretation undoubtedly applies also to other forms of religious asceticism. the 'temptations' of th

(29) see the secret life of salvador dali, new york, 1942 (30) they were carried over from the draconian or typhonian traditions of predynastic egypt. see the magical revival, chapter 3 (31) the way of resurgent atavisms (32) hecate, the witch or transformer from dark to light, as the tadpole of the waters to the frog of dry land, as the dark and baleful moon of witchcraft to the full bright orb of magical radiance and enchantment exemplified for spare by 'witch' paterson who changed from the hag to the virgin before his eyes. see images and oracles of austin osman spare, 19ca introduction the cult of the all-seeing eye has existed under many names and guises for thousands of years. through the ages its high priests have worshipped before unhallowed altars dedicated to the adoration of a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

book is about magic. it explains in meticulous detail the techniques and strategies that can be used to create a personal transformation of consciousness (this is the greatest of all magic. given this particular approach (magic being related to shifts in consciousness and perception, this book is not about psychology- although that plays an important aspect within this text. it is also not a book of magical incantation and ritual, you will not find spells here, although the reader can leave this book with a way to practice effective magical ritual. what you will find is a model of magical theory whose purpose is to aid he or she in creating their very own spiritual independence. the platen and model used here is resonance. this platen will be discussed in greater detail, and its individual

my work during the past twenty plus years has resulted in an understanding characterized by a methodology of conceptual combination based upon the template of resonance. my understanding is characterized by a combination of ideas both very ancient and very modern that have been synthesized through the filter of the aeonic word- xeper- the word of the prince of darkness. therefore, this is a book of magical formula. the purpose of this bbok is to initiate the seeds of individualization and spiritual transmutation by revealing certain methodologies based upon my formula. what you are reading right now will be understood, or vaguely apprehended by those who are ready for it, and acknowledged as something quite different by all others. in physical evolution, mutation is the great vehicle of c

g that if one discovers what their true will is, then the manifestation of that will into meaningful and useful creations is greatly enhanced. now, this didn t keep crowley from using magical formula in attempts to obtain money and items somewhat distanced from his true will (that of establishing the aeon of horus and his word- thelema. crowley s diaries very candidly detail that of the two types of magical operations he performed- rites intended to manifest items related to physical procurement such as money, and rites intended to secure knowledge, information and insight, that those intended to manifest information were far more successful than those intended to acquire items such as money. an examination of the techniques utilized by crowley reveals that he used ritual devices in his at

the two approaches just mentioned, it is related to the principle of isolate intelligence and consciousness. this is the conduit that moves energetic activity from one object of focus to either the objective or subjective universe. if this activity is of the proper type, then desired transformation within one or the other, or both, will become possible. this in itself presents an important aspect of magical theory- you must know what you want before you ask for it. this specificity will dictate a whole range of activities that must be engaged within in order to obtain the desired results. i have said in the previous paragraph that the magical link is related to consciousness. there is a dividing point when the activites relating to acquisition- through magical means- extend beyond our perc

elements that are engaged in activity outside the perimeters of conscious perception. but, to really understand the harmonic link let us look at the conventional definitions related to resonance and harmony. it is here we find bedrock. a detailed exploration- magic 101 the entire idea of resonance needs to be understood at a personal level if one is to gain actual insight into the inner workings of magical phenomena. so, here it is, magical bedrock for the serious practitioner. there are two aspects of conscious being, these aspects are what one directly experiences i.e, what is intelligible and clear to the senses, and what one indirectly experiences (this is the territory of hidden experience. what lies "hidden" is not entirely out of consciousness or beyond perception. a great deal of

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

included in the magazine exactly as you see it. occult experts and those knowledgeable of masonic and cabalistic signals will recognize the significance of rockefeller's pose; also the "x" design cufflinks and the "diamond" designs of necktie. 450 codex magica magical signs of the jewish cabala 451 cabalists and members of many secret societies use "sacred geometry" to create designs and symbols of magical and occultic power. this is the cover of one book on this subject. hundreds of books and texts on sacred geometry have been published over the centuries, from the days of pythagoras. the hindu religion also is big on sacred geometry and cabalistic oriented measurements and architecture. this is a "plan" for a hindu temple based on the diagram of the perusha, or "cosmic man."the ancient

THE BOOK OF PLEASURE

rse the flow of semen on the point of its leaping forth. if the magician is unable to control the power he has invoked, or if he is unable to permit its unhindered movement as it wells into consciousness, then he is literally blasted into death or insanity. the secret of this sorcery is analogous to that taught by crowley in his ordo templi orientis (o.t.o) where it was- and still is- the fulcrum of magical power and the means of gaining access to trans-human dimensions and of communicating with the denizens of other worlds. spare maintained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagle,(note 6) who inspired many of his 'magical' drawings. black eagle seems to have be

without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of allbeneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. 46 47 48 note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

1 4 v i s u a l i z a t i o n 1 5 spells( c a n d l e m a g i c k 1 6 b i n d i n g 1 6 l o v e 1 7 rituals( i n t r o& o u t l i n e 1 7 s a m p l e 1 8 m e d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

he stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe

als. the consensus of the christian clergy was that those individuals who believed that they could fly through the air or work evil magic on another person were allowing satan to deceive them. the clergy was more concerned with stamping out all allegiance to the goddess diana and any other regional deities, and they regarded as primitive superstition any suggestion that witches possessed any kind of magical powers. in 1000, deacon burchard (d. 1025, later archbishop of worms, published corrector, which updated regino s canon episcopi and stressed that god alone had the 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 religious phenomena 217 kind of power that the untutored masses were attributing to witches. in 1022 there occurred the first fully at

946, one of anton lavey s followers, left the church of satan after a disagreement and organized the temple of set in san francisco. aquino had been the editor of the church of satan newsletter, and when it appeared to him that lavey was merely selling priesthoods, he lodged a firm protest with the black pope. in aquino s view, priesthoods in satanic orders should be conferred solely on the basis of magical achievement. unimpressed with aquino s argument, lavey dismissed the matter by explaining that he considered the degrees he issued as merely symbolic of the member s status in the outside world. in protest, aquino resigned his priesthood in the church of satan and with lilith sinclair, head of the new york lilith grotto, formed the temple of set. aquino, a former lieutenant in army inte

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

he stories of those who had faced great dangers and survived. in such rituals lies the origin of superstition, a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe

ierce and frightening prehistoric years when every day was a struggle for survival for the primitive hunter-gatherers there came the realization that the flowing of a victim s vital fluid after a fatal attack from a cave bear s claws and jaws was connected with the release of the life force itself. blood became sacred. once the association was made between blood and the life force, a large number of magical and religious rituals became centered around the shedding of blood, and thousands of members of ancient priesthoods have raised chalices filled with the dark, holy elixir of life over thousands of altars stained with both animal and human blood. as respect for the spiritual quality of human life evolved, the sacrifice of men, women, and children was considered forbidden. and while in le

is an act of social conformity, rather than a unique state of consciousness. the subject, he maintains, is only acting in accordance with the hypnotist s suggestions and responds according to the expectations of how a hypnotized person is supposed to behave. critics of hypnotic procedures during police investigations are concerned that too many law enforcement officers consider hypnosis as a kind of magical way to arrive at the truth of a case. the american society of clinical hypnosis has certified about 900 psychologists, only five of whom specialize in forensic hypnosis and assist in police work. federal courts and about a third of the state courts allow testimony of hypnotized individuals on a case-by-case basis. dr. william c. wester, a nationally recognized psychologist, has used hyp

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

stories of those who had faced great dangers and survived. in such rituals lies the origin of gsuperstition, h a belief that certain repeated actions or words will bring the practitioner luck or ward off evil. ancient superstitions survive today in such common practices as tossing a pinch of salt over the shoulder or whispering a blessing after a sneeze to assure good fortune. the earliest traces of magical practices are found in the european caves of the paleolithic age, c. 50,000 b.c.e. in which it seems clear that early humans sought supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain, or to bring peace to the spirits of their deceased tribal kin. it was at this time that early humans began to believe

es the tongs remain primarily private social clubs engaged in such victimless crimes as illegal gambling. the triad, however, has grown into one of the largest of the worldwide crime organizations. there will always be those envious and unsuccessful individuals who believe that the rich and successful have acquired their wealth and power only through their possession of secret formulas, utterance of magical words, and performance of supernatural rituals. those same individuals will seek desperately to become members of groups that they believe have such mystical powers or they will become obsessed in their efforts to destroy them. the knights templar gained status as an order of knighthood because of the selfless actions of a handful of knights who vowed to protect pilgrims on their way to

rtaining to god or the characteristics of god; a deity or magic of something that is above and beyond what is normally explained by natural laws. transmutation the act of transforming or changing from one nature, form, or state into another. 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 38 secret societies chapter 6 magic and sorcery the earliest traces of magical practice are found in the european caves of the paleolithic age, c. 50,000 b.c.e, in which it seems clear that early humans sought by supernatural means to placate the spirits of the animals they killed for food, to dispel the restless spirits of the humans they had slain in territorial disputes, and to bring peace to the spirits of their deceased tribal kin. throughout the evolving cen

, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, to heal the sick, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unseen world of spirit forces may be invoked to fulfill the magician fs will. 4) as above, so it is below; as within, so it is without. there is nothing in heaven

inues her collaboration with filmmaker donna read, working on an hourlong documentary on the life of archaeologist marija gimbutas. they have formed their own film company, belili productions. starhawk works with reclaiming, a network of people who bring together activism with earth-based spirituality and healing, offering classes, intensives, public rituals, and training in the goddess tradition of magical activism. she writes a regular column for the 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 magic and sorcery 89 starhawkis one of the foremost voices of ecofeminism. reclaiming quarterly, and she is also a columnist on the web for www.beliefnet.com and for www.znet.com. she lives part-time in san francisco, in a collective house with her part

idered the stone sacred, and medieval sorcerers used it in various magic rituals. modern authorities claim that a turquoise amulet is an effective deterrent against illness and injury. worn as a pendant, the stone also protects its bearer from a violent death. a turquoise ring is said to have the power to allow the wearer to rekindle old love affairs. in addition to the 12 birthstones, other gems of magical and healing significance warrant consideration. these are: amber. this gem, which has been used for magical purposes from time immemorial, is primarily a health aid. an amber pendant reportedly cures diseases of the blood, poor circulation, and prevents heart attack. mounted in a ring, this stone is believed to combat malfunction of the kidney and protect the wearer against heat stroke

THE GOD OF THE WITCHES

, together with her ancestors for untold generations, entered into adefinite compact with the devil who in his proper person is the father of all the children of the family. certainother members of the sect, the elect ones, are permeated with the spirit of good, and are regarded asincarnations of the divine essence. it is the general belief that the witches hold regular gatherings for thepractice of magical rites and the worship of the evil principle. they are reported to assume the form ofanimals, generally black, and to be restored to their original shapes at the rising of the sun. these meetingsare illuminated by candles made of human fat, which renders the celebration invisible to all except theinitiated."chapter ii. the worshippers"in the hinder end of harvest, on all hallow fen, when

ad, or amouse2424which could be kept in the house in some small receptacle like a box or a pot. the creature was fedby its owner, originally that it might become tame and return to her after it had worked its magic. in the foodwas mixed a drop of the witch's blood so that the animal became in a sense a part of the owner. a name wasalways given to it, and in every way it was regarded as a creature of magical powers though under the controlof its owner. it was used only for working magic, never for divining. this fact was known to the recorders. in1587 giffard states[55] that "the witches have their spirits, some hath one, some hath more, as two, three,foure, or five, some in one likenesse, and some in another, as like cats, weasils, toades, or mice, whom theynourish with milke or with a chi

THE KEY TO THE MYSTERIES

ch is sterile, will end at once for lack of mothers. modesty is the acceptance of maternity" the hand with the three large fingers closed expresses the negation of the ternary, and the affirmation of the natural forces alone. the ancient hierophants, as our learned and witty friend desbarolles is about to explain in an admirable book which is at present in the press, had given a complete "resume" of magical science in the human hand. the forefinger, for them, represented jupiter; the middle finger, saturn; the ring-finger, apollo or the sun. among the egyptians, the middle finger was ops, the forefinger osiris, and the little finger horus; the thumb represented the generative force,and the little finger, cunning. a hand, showing only the thumb and 151 the little finger, is equivalent, in t

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

adows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will beg

hcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting mome

THE MAGICIAN S KABBALAH

developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical correspondence (i.e. deities, zodiacal signs, planets, perfumes, colours, numbers, mythical animals etc. the basic elements of correspondence are shown in table two. these tables were also to be found as early as 1533 in book ii of agrippa's "occult philosophy, as mentioned earlier. rather than examining any of these many elements in detail, we will sketch a number of basic concepts tha

arot atu runs down from chesed, symbolising that the adept at this stage has broken his illusionary attachment to apparent cause and effect, and has become the hub of the wheel (a foreshadowing of the perfect state of chokmah, above chesed, where the magus is simultaneously the movement of the wheel and the stillness of the hub in unbroken unity with the flow of the universe. chesed is the source of magical syncronicity, and is thus an important sephirah for magicians working ritual or otherwise. it provides a means of magic more mystical than practical, the latter being the province of the adeptus major in geburah. the numerical value of chesed is "4, which is the number of manifestation, and the number of the four dimensions of space and time. thus chesed is the source of time, and the e

ave themes of words. add to this dictionary as you advance your studies, and perhaps you will find numbers being presented to you in dreams, or sets of letters which then turn out to have significance in your own personal dictionary. chapter nineteen; the rituals of the sapphire temple the following rituals have been composed to demonstrate the application of kabbalistic methods in the production of magical ceremonies. each ritual is based around the letters that compose the title of the sephiroth to which the ritual is allocated. in addition, the letters of the implements and furnishing of the ritual have been analysed to provide further expansion of their functions. such analysis is useful to the magician using kabbalah, but each individual must develop their own basic "language" from wh

THE MIDDLE PILLAR

annot employ it to some good and noble end. none so great as cannot better himself morally and otherwise, thus rendering hmself more efficient to cope with and understand life and the world both about and within him. these are objectives whch, notwithstanding the magnitudes of their vision, are w i h th e reach of every man. it is not yet the moment to enter into a disquisition on the intricacies of magical ritual. but in order to expound fundamental psychological and spiritual principles it is necessary to refer to what are known technically as the two pillars.5 half-way between the east and west, and north and south, in a properly instituted temple are placed two upright pillars.6 one of these is colored white, the other black. these pieces of lodge furniture are emblematical of the two

hese lofty heights are changed in nature and perverted by the presence within the mind of a powerful and ugly complex, how can there be real magical and spiritual development? since analytical psychology confines itself, by its own definition, to an examination and a clarification of the two upper and most superficial levels of consciousness, this process must be considered the preliminary aspect of magical routine.23 where analysis preaches the gospel of re-education in the attitude towards life, and when we find psychological patients producing magical designs or mandalas of the type that jung reproduces in the secret of the golden flower, here we have an encroachment upon or a usurpation of the realm and function of magic, and a t anscendingo f the limitations of the ordinary analytical

ical engine for the harnessing and directing of the power and consciousness of the psyche. ceremony may be realized now as a means of mobilizing the hitherto unknown factors in man's constitution, and employing them for various ends, which depend entirely on man himself and the extent of his knowledge and spiritual development. here is no place to utter portentous warnings about the use and abuse of magical powers and spiritual knowledge. within the psyche itself is a sentinel which never sleeps. the tree of life 45 it is a guardian of the moral law whose punishment is so dire and devastating that there is no appeal save by expiation of crime. from the dicta and judgments of this inner self there is no escape, except through the admission and the acceptance of the abuse, followed by a grim

on or the mental spasm sometimes caused by invocation or adoration. in practice, however, should any of these routines succeed in producing the requisite and longed for result, it is, as it were, in spite of themselves. that is to say, they are purely secondary and subordinate techniques. their method is hit or miss, and does not rest upon a sound basis of attainment nor upon a sure understanding of magical principles. the practice of the middle pillar is the introductory or preparatory means of aligning the personality with the inner self, of identifying and unifying all the levels of the true consciousness which we, in our complacency and blindness, choose to call the unconscious. reverting back to the technical side of things, there is yet another development of the middle pillar which

ere and now, and until he has integrated himself through and through. as has so often been stated here, i consider that analytical psychology must be regarded as the first part of that onward journey to the heights at the end of the distant plains. not until the mind and the emotional system have been cleansed and urufied by the cathartic process of psycho-therapy, can the full spiritual benefits of magical work be reflected into the mind of man. endnotes 1. this appears to be derived from a golden dawn formula known as the "four revolutions of the breath (see regardie, the golden dawn, 347. 2. once again, the term "circumarnbulation" is not appropriate here. it would be more accurate to describe this process as "circulation" or "circumagitation" of the light. 3. a chinese book of life. 4

k 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 placed gradually under the control of the aspirant's will. ths in turn helps the student's faculty of concentration immensely. the rite of elemental equilibration one of the goals of magical work is to bring to the student an awareness of the inner elemental make-up of h s or her psyche. ths awareness also includes the ability to experience the elements5 and balance them in equal portion within the mind. it is vitally important that all magical students be able to consciously equilibrate the psychic elements. the simple rite of the qabalistic cross is very useful for this p

e, regardie insisted that the middle pillar exercise was a valuable and potent technique for self-growth. it may well be the finest method created for such a purpose. the basic introductory formula of the middle pillar can be easily adapted into a variety of exercises with varying levels of complexity and spiritual development. this simple yet potent exercise is the foundation of a diverse number of magical techniques, and it can be layered with a virtually endless number of correspondences, leading to ever more complex ceremonies. a number of such rites are given in this chapter. there are also egyptian, greek, gaelic, and shamanic renditions, as well as several exercises for healing. additional middle pillar-style rituals can be found in "this holy invisible companionshpu2 by adam p. for

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

e stars, as crowley most curiously depicts in gambrosii magi hortus rosarum, h* that mysteriously symbolic progress through the tarot, the ten numbers and the twenty-two letters *ambrosii magi hortus rosarum, vol. ii, p. 212. i do not hesitate to add here that had this extraordinary essay been written in the days of albertus magnus, it would now be considered one of the most important and curious of magical works; many religions have been founded on less. when along the shores of the agean sea a mysterious voice proclaimed: ggreat pan is dead! h christianity was born; and like all the other great truths, it contained a great lie: pan was not dead, but he was snoring in that drunken night which cloaked the debaucheries of the classic day, and as the night grew darker, and the dismal vapours

THE BOOK OF GATES

loped in the folds of a p. 81 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of the funeral mountain. p. 82 serpent having its tail in its mouth. in the bows stands the god of divine intelligence, whose name is sa, and in the stern, near the two paddles, stands heka, i.e, the personification of the word of power, or of magical utterance. the god who usually accompanies sa is hu. the text which refers to the sun-god reads "ra saith unto the mountain--send forth light, o mountain! let radiance arise from that which hath devoured me, and which hath slain men and is filled with the slaughter of the gods. breath to you, o ye who dwell in the light in your habitations, my p. 83 click to view part of the horizon ove

m, p. 114 in a similar attitude, and before him stand nine gods, each holding the symbol of life in the right hand, and the sceptre in the left; the nine gods are called "nebu khert" i.e, lords of destinies. click to view the tchatcha who repulse apep. the texts which refer to these groups read- p. 116 the first group shows us what "tem hath done for ra, and how he hath protected the god by words of magical power, and hath overthrown the serpent seba [temu saith 'thou art prostrate, and thou shalt never more rise up; thou art enchanted by [my enchantments, and thou shalt never more be found. the word of my father is maat against thee, and my word is maat against thee; i have destroyed thee for ra, and i have made an end of thee for khuti "the company of the gods of ra who repulse apep say

dden place the beatified spirits hold thee in fear, and the dead are terrified at thee. thy crown hath been restored unto thee, and i, thy son horus, have reckoned thy weakness there" the twelve gods who are in front of the shrine of khenti amenti say "let him of the tuat be exalted! let khenti amenti be adored! thy son horus hath restored to p. 136 thee thy crown, he hath protected thee by means of magical ceremonies, he hath crushed for thee thine enemies, he hath brought to thee vigour for thy arms, o osiris, khenti amenti" in reply to this address of the twelve gods khenti amenti saith unto his son horus "come to me, o my son horus, and avenge me on those who work against me, and cast them to him that is over the things which destroy [for] it is he who guardeth the pits [of destruction

he boat of af-ra in the ninth division of the tuat. and sa stands on the look-out, and heka obeys his instructions as to steering. the procession which marches in front of the boat consists of- 1. six bearded male figures, standing upright, who hold in their hands the ends of a rod, or rope, which is bent in the shape of a bow over their heads; these are described as "those who are over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. click to view the spearmen. aai. shesshes and apep. rod, or rope, over their heads like the four apes and the six male figur

TYSON DONALD NEW MILLENNIUM MAGIC

a fit person for his successor. another stresses the need for secrecy. and while the rosicrucians never existed as a formal occult organization, the tenets of that mythical order reflect the beliefs and practices of a number of genuine occult circles that were formed during the renaissance, most notably those headed by cornelius agrippa and dr. john dee. the importance placed upon the restriction of magical knowledge has been widely misunderstood, even by those who practice magic. it does not result from a desire to keep magic within a small circle of the elect for selfish reasons. rather, it is a recognition of the inevitable. magic cannot be passed on in any other way than from individual to individual. the conveyance of magical power has two parts. the first and outward con- sists of th

nto their hands, or they will attend the lecture of a practicing occultist. fueled by their burning need to find some way to perfect themselves, their interest in magic will grow. at first their reaction to magic will be humor and reflexive aversion. but as they study more deeply, the flame of spirit will strengthen, and they will begin to see the meanings that lie hidden in the absurd statements of magical texts. it is not necessary that they encounter a magical adept, although this will cer- tainly facilitate their advancement. the personal conveyance of the flame of spirit can take place across the gulf of time and space by means of books. also, there are spiritual entities that watch over and mutely direct the progress of worthy seekers after magical truth. it is these beings, who are

s the composite techniques of magic in which those symbolic elements are used. the structure is organic, designed to unfold understanding like a flower. in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the theory and practice of magic titled three books of occult philosophy. it was a monumental achievement. agrippa intended it to be the summum bonum of magical texts. in it he gathered and collated occult knowledge from all ages, illuminating it in the light of the learning of his time. over the past five hundred years the universe has changed. natural understand- ing has grown, while spiritual wisdom has all but disappeared. new millennium magic is an attempt to make this ancient art accessible to intelligent modern readers without asking the

anifestation through a second point at the object of desire, it affects the human awareness first as psychic reality, and then by reaction manifests on the physical level. it is the common error of science to attempt to measure magic as a very subtle material force. this is doomed to failure. the end result of a magical action may manifest itself in the material circle of being, but the mechanism of magical pro- jection is beyond time and space-it does not exist in the universe of scientific instruments. therefore, scientists are both correct and incorrect when they assert that magic is unreal. the unmanifest touches all points in the manifest universe. when a force is sent across the veil, it is immediately in contact with every point in creation. it does not have to travel to a given pla

eely through the air, directed by an act of will, to pierce its target. the arrows of cupid are rays of will. the sword of justice is a ray. on a more mundane level the pointing hand in old-fashioned printed notices is a ray. indeed, the gesture of pointing a finger is a powerful metaphor for extending the will and is often used by the magus in ritual and in everyday situations where the exercise of magical force becomes necessary. it need not be a grand and the- atrical motion. in a public place a firm and unequivocal pointing at the object of desire is enough. such a gesture is mainly for the benefit of the magus, as an aid in focusing attention, although a stronger link is established between the magus and the object if the ray travels from eye to eye. just as the active eye of the magu

l defend them on the grounds that their occult correspondences are meaningful, but these correspondences were applied after the paths were numbered, no; before, and rationalizations were later developed to justify and explain them. some of the explanations defending particular sets of correspondences on the tree are strained, to put it mildly. that they work at all is a tribute to the flexibility of magical sym- bolism, which can carry a host of often contradictory meanings. the interchange of paths 25 and 26 restores the integrity of the overall rela- tionship of the paths, but does not explain why no paths exist between chokrnah and geburah, and between binah and chesed. if the rationale given above that explains the paths as rays successively projected from higher to lower sephiroth is

onal des- tiny-a great achievement for any human being, and a rare event in human histo- ry-but can never gain, through art or guile, a higher destiny than was decreed at his or her conception. this is what faust desired and what mephistopheles promised, although he knew full well when he made the promise that he lacked the power to fulfill his word. in the final analysis, the only worthwhile use of magical attainment is in ser- vice to the light-not because self-sacrifice is somehow noble, and not because the purposes of the light are more worthy than those of darkness, although both these premises happen to be true. the magus follows cosmic law for wholly practical and pragmatic reasons. only by living in harmony with the light can the magus realize his or her highest potential as a huma

tual meaning -the glow of the sun through a veil of clouds. on the other hand, if the candidate is a fool he or she will see only empty words and ges- tures, and will soon repudiate the circle he or she formerly sought to enter with such passion. since these disillusioned candidates remain convinced that they have learned nothing, and that there is nothing to learn, they can do no harm. the heart of magical initiation is death and rebirth. symbolism of mystical rebirth is found throughout the literature of mankind. the story of jonah and the whale is an example of rebirth through the calling. aboard a ship during a raging storm, jonah has no faith in divine protection. his spiritual center is overpowered by the brute instincts of the flesh. cast into the sea, he is swallowed by a whale- ye

. in ancient times and among prim- itive hunting and foraging tribes, devotions were often tied to special days of the year, and a temporary temple of dancing human bodies and flaming bonfires, or colored lines drawn in the sand, was erected as the focus for magical forces. the modern rebirth of wicca (a conscious attempt to revive the deification of nature) shows a regression to the nomadic type of magical worship, where the temple is formed by convening a group of worshippers, often but not necessarily thirteen in number, on the eight major feast days of the year, called sabbats. wor- ship takes place (ideally) out-of-doors with only the magic circle to act as the walls of the psychically erected temple. modern pagans, because they welcome uncritically the forces of magic and because the

ty. only when human beings act as agents for higher forces can they elevate themselves above the petty, material life. only when they seek to be a receptacle for the light will these forces interest themselves actively in their physical welfare. this seems harsh but it is true. of course, different persons serve the light in different ways. if the service is through magic, the guardian will speak of magical things. if through poetry, the guardian will play the muse and open a fountain of beautiful words. if through mathematics, it will speak in numbers. to obtain the conversa- tion of the guardian angel, the magus need only make his or her self a pure vessel. purity in magic signifies complete dedication to a single purpose. purity in life is devotion to the achievement of the personal des

tive is fraught with more peril because it can, through ignorance or malice, be used to harm innocents. the magus may think he or she is under attack from another person when really he or she is being manipulated by a qlippothic spirit to unwittingly commit an evil act. bearing in mind the fallibility of human nature, passive defenses should be relied upon wherever possible. the potential variety of magical weapons is infinite, limited only by the imag- ination and skill of the adept. however, in essence all derive from three symbolic types. these three forms alone will render the magus invulnerable to attack and will give him or her an offensive capability should this prove necessary. the weapons are: 1. sword of will 2. shield of faith 3. armor of tranquillity the sword is conceived by t

sigil for the powers and angels of a sephirah. impressed upon a paper seal or wax tablet in the blood of that finger, it embodies both the sephirah and the magus who is using the power of the sephi- rah in his or her art. if the paper or wax seal is further inscribed with the name and sign of a particular spirit, it becomes a specific and powerful magical instrument, the physical record of an act of magical will. in an emergency-for example, if the magus should be imprisoned with noth- ing other than the clothing he or she is wearing-an astral temple may be built upon the foundation of the hands. to represent the four ritual weapons of the ele- ments, the flat palm serves as the disk; the cupped palm as the cup; the clenched fist as the end of the rod; and the spear-shaped hand as the dagg

TYSON DONALD SOUL FLIGHT

have its own roads, towns, rivers, mountains, trees, and other features distinct from the material world. the spiritualists referred to this astral place as summerland. leadbeater wrote that it contains "forests and mountains, lovely lakes and pleasant flower-gardens, which are at any rate much superior to anything in the physical these higher astral levels in the theosophical system have a kind of magical, living beauty about them that entrances 93. leadbeater, astral plane, 17-8. 94. ibid, 26. 95. ibid, 27. chapter six: theosophy 83 the visitor and makes him reluctant to leave. this has often been said of fairyland, where everything is more perfect and more beautiful than in life. spiritualist mediums did not see this level of astral complexity when traveling out of their physical bodie

TYSON DONALD THE POWER OF THE WORD

they are inevitably lost when a magical system becomes unable to sustain itself by the traditional transfer of secrets from master to disciple. the breaking of the chain of esoteric knowledge has many causes. usually it results from the disruption of war, but political suppression, religious intolerance, lack of vibratirzg the name 43 new initiates, and natural disasters all have caused the loss of magical knowledge at different times in human history. we know that the teutonic rune masters of ancient europe used chants in conjunction with the rune symbols, but we no longer know what those chants were. more importantly, we do not know how they were vibrated, because they were never written down. the druids of the celts conveyed their magical wisdom verbally. because of the strong bardic t

amic folklore, where it was merged the twelve stones 75 with the throne of god (see the description in chapter xi. on the symbolic level, the throne and the altar are the same. both are, at root, cubic stones that contain the awareness and power of god. both express tetragrammaton in a concrete manner, numerically in divisions of four, six, twelve, and twenty-four. n the bible, there are a number of magical objects associated with tetragrammaton and its permutations. the most important of these is the breastplate of aaron, who was the brother of moses and the first high priest of israel. this breastplate is described in considerable detail in exodus 28:15-30, where it is called the "breastplate of judgment" and also in the antiquities of josephus (3.7.5. the name "breastplate" is misleadin

quarter, it is ninety degrees in advance of the sun (going counterclockwise around the signs; and when it is in the last quarter, it is ninety degrees behind the sun. however, an ephemeris should be used to determine the exact minute when the moon enters each sign, for the changing of the silver rings. a ring is worn on the index finger of both hands at all times. each ring favors different areas of magical work, defined by the action of the sun or moon in individual signs and houses. however, in time of need, any ring can be pressed to perform any magical work: those on the left hand works of severity, restriction, judgement, and formation; those on the right hand works of kindness, expansion, mercy, and creation. when the magician wishes to bless a person, place, or thing, the right hand

UNLEASHING THE BEAST

mention.iii perhaps the primary reason for this neglect of crowley- and also for the intense scandal and titillation that surrounded him during his life- was his practice of sexual magic (or magick, to use crowley's spelling).iv rejecting the prudish hypocrisy of the victorian christian world in which he was raised, crowley identified sex as the most powerful force in life and the supreme source of magical power. taking an apparent delight in outraging the british society of his time, crowley made explicit use of the most "deviant" sexual acts- such as masturbation and homosexuality- as central components in his magical practice. at the same time, crowley was also one of the first western authors to taken an interest in the hindu and buddhist traditions of tantra- a highly esoteric body o

wed crowley was his practice of sexual magic and his deliberate transgression of the sexual mores of the world in which he was raised. rejecting the effete morality of his christian youth, crowley deliberately set out to overturn what he saw as the oppressive, hypocritical attitudes of victorian england, by identifying sex as the most central aspect of the human being and the most profound source of magical power (in fact, in his book of lies, he points out that the english word for the pronoun "i" is itself a phallic shape).xxx the popular press, of course, took no end of delight in sensationalizing crowley's sexual promiscuity, which was described in vivid, exaggerated and often hilarious detail throughout the newspapers of the day. thus he and his degenerate band of followers were descr

nd well-developed system of sexual magic was that of paschal beverly randolph (1825-75. the son of a wealthy virginian father and a slave from madagascar, randolph was raised a poor, self-taught free black in new york city. after running away from home at age sixteen, he traveled the world and later emerged as one of the leading figures in 19th century spiritualism and america's foremost exponent of magical eroticism or affectional alchemy. in sexual love "he saw the greatest hope for the regeneration of the world, the key to personal fulfillment as well as social transformation and the basis of a non-repressive civilization. xlvi -147- paschal beverly randolph in the course of his wanderings in the middle east, randolph claimed to been initiated by a group of fakirs in the area of jerusal

seminal figure in this transformation and is still today widely cited as the modern pioneer of "tantric sex magick" and one of the first western adepts of tantra. not only can we now uncover the secrets of western tantra or dabble in celtic sex magic, but there is even a organization dedicated to the synthesis of western and eastern sexual techniques calling itself "namaste- the "new association of magical, sexual and tantric explorers."cxviii as such, crowley was also somewhat ahead of his time also foreshadowed in a very striking way much of the obsession with sexuality and transgression in our own generation at the turn of the millennium. for crowley is surely no less relevant for our own generation. perhaps most importantly, he provides some telling insights into the contemporary preo

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ad once uttered. the spirits or "gods" on the other hand, possessing natures not far removed from those of men, were thought to be amenable to supplications and flattery, and to wheedling and cajolery, especially when accompanied by gifts. it is of great interest to find a legend in which the power of god as the creator of the world and the sun and moon is so clearly set forth, embedded in a book of magical spells devoted to the destruction of the mythological monster who existed solely to prevent the sun from rising and shining. ii. the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situ

suffered such pain. the gods hearing his cry rushed to him, and when he could speak he told them that he had been bitten by a deadly serpent. in spite of all the words of power which were known to him, and his secret name which had been hidden in his body at his birth, a serpent had bitten him, and he was being consumed with a fiery pain. he then commanded that all the gods who had any knowledge of magical spells should come to him, and when they came, isis, the great lady of spells, the destroyer of diseases, and the revivifier of the dead, came with them. turning to ra she said "what hath happened, o divine father" and in answer the god told her that a serpent had bitten him, that he was hotter than fire and colder than water, that his limbs quaked, and that he was losing the power of s

WESTERN MANDALAS OF TRANSFORMATION SR AL

nos, la felicidad, la dicha y la paz que queremos para todos los seres. si lo desechas por no encontrar en l algo que te inquiete, no seas ego sta, piensa que el que est a tu lado lo necesita. que vuestro padre que esta en secreto y que vuestra divina madre kundalini os bendigan. samael aun weor ha cross the threshold to the future of magic once the exclusive secret of the select few, the secrets of magical symbolism are now revealed in western mandalas of transformation. updated and refined through practical experience, the full range of talismans, mandalas, flashing tablets, kameas, sigils, and seals are made understandable and readily available to you. numerous illustrations demonstrate how to properly create and use these powerful images to positively change your life. use sound qabali

rstand the great mystery of being with our rational minds, qabalah gives us a most effective and yet challenging way to relate to the godhead and all of its attributes or particular vibrations (we could call them planetary chakras or rays, starting with the most primordial archetypal forms, number, and geometry. the most practical way to integrate this number mysticism is through an understanding of magical squares and talismans. in the second of his three books of occult philosophy, cornelius agrippa said that mathematics and magic are so intimately connected that nothing successful could ever be achieved by the magician without a thorough understanding of numbers. the neo-platonic reasoning of his day intuited that numbers were the direct thoughts of a governing creator and geometry was

f anything is charged, it is the mind of the believer; the talisman's primary purpose is simply to act as a reminder of the ceremony of making it. but if this is the case, it leaves the talisman itself with very little power and the principal benefit would be for the maker and not the wearer. i will leave these vexing questions for the reader to ponder; like the age-old debate concerning any kind of magical phenomenon, one can never prove one's theory in either case. the problem centers on whether one believes there are actually spirits out there who work through the charged talisman, or whether these forces are primarily projections. both approaches are incorporated in this book, and the reader will find this discussion moving in different directions, depending on context. if we are talki

alah, and no end to the depth it possesses to aid one on the path to enlightenment, salvation, god-realization, or true gnosis (take your pick, but be committed. at any level from which you approach it, it has something to offer through its system of correspondences and through the ever-expanding consciousness it holds for those who study it in depth. dr. case emphatically believed that the magic of magical squares was not to align oneself 4 with planetary energy to achieve a specific end.which is the more mundane interpretation of magic in many circles today. but to act as a source of revelation. only the student who studies and works with magical squares consistently understands this. the word talisman, in fact, may be a derivative of the arabic tilsam, which means mystery, pointing to i

teries of god and nature. if fascination with the powers which have been attributed to talismans over time eventually pulls you into a deeper study of qabalah, it will be no small miracle, as you will see if you work with qabalistic talismans long enough. the end result of all true qabalistic work is to draw closer to the god-energy known as kether, the essence of the tree. it is the real "crown" of magical work. all great qabalistic magicians will testify to this, for it is what true magic in the western esoteric tradition is all about, although it has often been greatly misunderstood. a word of caution is in order for those who simply want to experiment with talismans for the reasons mentioned above: for love (or sex, power (especially over someone else) or money (especially without work

e correspondence tables and the information given in the next chapter. chapter 3 correspondences current magical tradition follows these principles: after we clarify our intention, we proceed to concretize it through working with the divine names and numbers. this alphabetical and numerical mysticism is at the heart of the ancient art of qabalistic talisman-making, which is based on the mysteries of magical squares and the sigils derived from them. in the first of his three books of occult philosophy, agrippa says: the use of words and speech is to express the inwards of the mind, and from thence to draw forth the secrets of the thoughts, and to declare the will of the speaker. now, writing is the last expression of the mind, and is the number of speech and voice. and therefore magicians c

rmation, which i have tried to present in the examples and tables in this book. the advanced student will probably find the following discussion more helpful than someone just beginning to work with the squares and sigils, but in the long run it is important to understand the mechanics. regardie and others have noted that the early golden dawn chiefs did not incorporate this most important aspect of magical work because they felt that the real knowledge of how to use the magical squares had been lost, and also because they had noted some mistakes, which i will clarify momentarily. let us first examine the correct way for a magical square, seal, and sigil to be constructed. the magical square is called the kamea, which means to bond. it is the power grid of the planetary energy being called

d whose kameas have been copied many times in books on magical squares, had numerous mistakes in hebrew, which makes the corresponding numbers wrong. seldom have i seen a venus kamea that does not still have these mistakes. the aware student can easily find this or any other error by adding up the numbers of each row. we find the same problem in the moon kamea of agrippa, and in numerous reprints of magical squares from other sources as well. regardie has commented on the dangers of this: it is not difficult to realize that if the object of the seal is to set up a strain in the astral light to which a corresponding entity hastens to respond, then a mistake in the textual inscription will cause a similar mistake in the type of astral strain. the result will be that the effect will be far di

father principle, chokmah, through the first letter, aleph, called the fiery intelligence. case points out that the other letter, beth or b, is the intelligence which forms the path to binah. chokmah possesses the latent potency of becoming binah, just as two always points to three. binah, the mother, completes this first qabalistic trinity. levi calls the triad the universal dogma and the basis of magical doctrine. the father exists in potentiality in chokmah, wisdom, and as number two finds fulfillment in number three, binah, understanding. ab=3 demonstrates this relationship (1+2 =3. it is shown as an arrow going straight up when placed on a saturn kamea (see figure 5-a. fabre de 'olivet, the great hebrew language scholar, says that ab is "the potential sign united to that of interior

f geburah/mars the magical numbers of the mars kamea are five, twenty-five, sixty-five, and 325. this is true regardless of how the kamea is set up. mathematicians have discovered there are several thousand possible combinations of the mars kamea that will produce these same numbers, although most do not make harmonious seals. these combinations have been known for a long time; a three-volume set of magical squares was published in 1837 by violle (in french, giving many variants of the kameas, and case chose a different kamea for mars and the sun than those that have been handed down in the western magical tradition adopted by the golden dawn and others. we do not know his reasons for doing this. certainly every different arrangement of numbers will produce different sigils lines and some

eresting comparisons in this regard that we will examine in this and following chapters. many of the sigils the student will have to work out for him or herself. a few examples should demonstrate that planetary energies change somewhat with the introduction of different kameas. one may well ask what makes a kamea magical if there are so many possible combinations? when mathematicians use examples of magical squares, they imply nothing esoteric by this term, but throughout history kameas have been considered numinous in all esoteric traditions, because, although modern scientist's scoff at this idea, numbers are emanations of the deity. the same relationship exists between astronomy and astrology. simply because we now have a rational science that can define the physical characteristics of

, nothing was concealed except the person of god. the pyramid was built as a meeting place for mercury and for those who sought his instruction in the hidden secrets of creation (john michell, the view over atlantis, 1969, p. 127. we noted earlier that there is a strong hypothesis that the pyramid was constructed according to the magical square of mercury, and one of the most astonishing features of magical squares is that so many of their numbers are found in the dimensions of sacred sites. john michell goes on to say that the scientists of ages past understood these magical numbers so perfectly that they tapped into a source of power "which made all technological contrivances unnecessary (ibid, p. 110. the magical number that is the theosophical extension of the mercury kamea is 2080. mi

WICCA WITCHCRAFT TODAY

of blood drawn from your own body might be permitted. the late aleister crowley used occasionally to perform a ceremony, gashing his breast and using his blood, and it is quite possible some witches do this. all i can say is, i have no knowledge of its being done. the same witch, in answer to a suggestion by a member of the society for psychical research, said 'i doubt whether performing a series of magical experiments to observe the result for the sake of psychic research would ever work. if people had only a ha'p'orth of practical experience they would never make such a proposition, because in successful magical operations one of the strongest stimuli is the emotional factor. before you can do any harm to your enemy by means of a wax image you must be in a genuine and spontaneous rage, a

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

n may be observed. the circle casting is one of which the individual proclaims his and her mastery over their own being, that by moving widdershins around the circle will enflame the self during invocation; that is to envision each manifestation via minds' eye with each call. for instance, when one calls south, they would envision the fire djinn, in the north, seth. this is the key to the success of magical work; the imagination. south- the devil-djinn mentioned is shaitan or azazel, the fallen seraph whom is made entirely of flame. it is this original legend which brought forth the separation of the god-divinity or natural order to an adversarial or antinomianian process of anti-order. the mentioning of "blackened light" is the light of azazel, or shaitan embodied on earth through cain, t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

wn by ellie howe, page 247-251, for her reasoning against the sphere group, as much as it pains me to do so. her magical judgment on this issue is viewing some of their actions as faulty, even though some of our visionary work produces identical results. the bottom line on any magical work is ultimately that you are on your own. group working can be done for special occasions, but the main source of magical investigations is singular, for this type of environment is something that requires inner strength. group support will only take one so far. 168 169 appendix a t h e f o u r elemental weapons the four elemental weapons are the wand, sword or dagger, cup, and pentacle, as shown below. the following table contains the main correspondences for these weapons: the following quotes are from t

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