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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ma and leave behind old stresses and anxieties. it encourages rest, cures insomnia and assists in working through loss. it is used only rarely in healing, followed by the infusion of light as, unless used carefully, it can bring out dormant depression. breathing out black and darkness and breathing in light and colour is very restorative. black crystals include jet, apache tears, smoky quartz and onyx. silver silver is for meaningful dreams, visions, a desire for fulfilment beyond the material world and hidden potential. silver alleviates hormonal problems in men and women, regularises and heals the female menstrual and reproduction system and assists in all matters of fertility. it eases water retention and nightmares. silver crystals include moonstones, whose colour deepens as the moon w

is named after the fleetfooted messenger god who, like his greek predecessor, hermes, carried the healing caduceus. he is also linked with the anglo-saxon god, woden, after whom wednesday is named. mercury hour spells are good for finding a quick way out of difficulties and for melting rigid opinions in others. element: air colour: yellow crystals: agate, citrine, falcon's eye, jasper, malachite, onyx incenses: lavender, lemongrass, mace trees: hazel, ash herbs and oils: dill, fennel, parsley, valerian mercury rules gemini, 22 may-21 june, and also virgo, 24 august-22 september. in magick it is most potent during those periods and particularly so for those born under gemini and virgo. jupiter thursday, the day of jupiter, is good for all forms of increase and expansion, whether improving f

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ing, the wine: 24 :snakestone :the pain of the obligation: 25 :jacinth :the arrow (swift and straight: application of force: 26 :black diamond :the secret force, lamp: 27 :ruby, any red stone :the sword: 28 :artificial glass :the censer or aspergillus: 29 :pearl :the twilight of the place: magic mirror: 30 :crysoleth :the lamen or bow and arrow :31 :fire opal :the wand, lamp, pyramid of fire: 32 :onyx :the sickle :32 "bis :salt :the pantacle, the salt :31 "bis: 315& 316 table i: xlii: liii: xlix :key scale: perfumes :the greek: lineal figures of the :alphabet: planets and geomancy: 0 :the circle: 1 :ambergris :the point: 2 :musk (sigma :the line, also the cross: 3 :myrrh, civet :the plane, also the diamond: oval, circle and other yoni: symbols: 4 :cedar (iota :the solid figure: 5 :tobacco

ALEISTER CROWLEY EQUINOX EQ I 3 3

thou naked virgin of love, that art caught in a net of wild roses! i adore thee, evoe! i adore thee, iao! o thou iron turret of death, that art rusted with the bright blood of war! i adore thee, evoe! i adore thee, iao! o thou bubbling wine-cup of joy, that foamest like the cauldron of murder! i adore thee, evoe! i adore thee, iao! o thou icy trail of the moon, that art traced in the veins of the onyx! i adore thee, evoe! i adore thee, iao! o thou frenzied hunter of love, that art slain by the twisted horns of lust! i adore thee, evoe! i adore thee, iao! o thou frozen book of the seas, that art graven by the swords of the sun! i adore thee, evoe! i adore thee, iao! 56 o thou flashing opal of light, that art wrapped in the robes of the rainbow! i adore thee, evoe! i adore thee, iao! o thou

ALEISTER CROWLEY EQUINOX EQ I 6

am a holy nun in the trance called rampurana. i am canonised. my name is on every banner. my face is worshipped by every nation. i am a pure virgin; all the others are soiled. thought is worse than deed. all my thoughts are holy. i think. i think. i think. by the power of my thought i created the word; and by the word came the worlds. i am the creator. i will write my law upon tablets of jade and onyx" rolles bowed his head in silence "i am thought itself" she went on quietly "and all thought is i. i am knowledge. all knowledge is in three. three hundred and thirty-three. i am half the master. i have cut him in two" the adept shuddered "that was when i was an axe. i will not be an arrow. i will be an axe" she gave a giggle "i am gleeful by reason of hate" there was a pause. 131 "and i am g

ALEX SANDERS THE KING OF THE WITCHES

erate. this transference of energy can, they maintain, be harnessed according to the time of the year when they are born, and initiates are presented with a list of materials supposed to have sympathetic magic for each of the twelve signs of the zodiak, and are advised to be guided by it. they are: aquarius the water bearer. 22 january to 21 february. lucky stones: zircon, gamet, ruby, jet, black onyx. lucky number: two. lucky day: saturday. lucky flowers: snowdrop and foxglove. lucky tree: pine. animal: dog. bird: cuckoo. metal: platinum. colours: electric blue, electric green. pisces the fishes. 22 february to 21 march. lucky stones: sapphire, emerald, amethyst, coral. lucky numbers: pisces, six; jupiter and neptune both three. lucky day: thursday. flower: heliotrope. trees: willow, elm

ed, russet, brown. sagittaluus the archer. 22 november to 21 december. lucky stones: sagittarius, sapphire; jupiter,amethyst. lucky numbers: sagittarius, four; jupiter, three. lucky day: thursday. flowers: carnation, wallflower. trees: mulberry, vine. animal: horse. bird: eagle. metal: tin. colours: orange, mauve, purple. 154 capricorn the goat. 22 december to 21 january. lucky stones: capricorn, onyx; saturn, obsidian, jet. lucky numbers: capricorn, three; saturn, eight. lucky day: saturday. flowers: nightshade, rose. trees: pine, cypress. yew. animals: dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message

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

enemy [4] the bitch marmo tingmikma (dmar mo mthing mig ma "red azure-eyed woman" opens her mouth, bares her fangs, and vomits warm blood. she catches the smell of blood from afar. she catches the breath of the enemy and gulps down the warm blood of his heart. she is the follower of the red knife might demon and drinks the enemy s blood [5] the bitch marmo zimikma (dmar mo gzi mig ma "red bright onyx-eyed woman" opens her mouth and shouts in the ten directions. a satchel of diseases is bound to her neck. 87 see mpg, pp. 324.5-326.5 and appendix a, pp. 175-176. demons 4 and 6 are both called "knife might demon" in the text. the one demon left unmentioned is the defiling might demon. considering the homophonic relationship between "defilement (dri) and "knife (gri, i speculate that either 4

h the list of these demons in the second chapter of the warlord s tantra suggest that it is more likely that the last demon is the defiling might demon. 51 she catches the breath of the enemy and gives infectious diseases to the vow-violator. she is the follower of the black obstructive might demon and gives the enemy infectious diseases [6] the bitch marmo zimikma (dmar mo gzi mig ma "red bright onyx-eyed woman,"88 opens her mouth, bares her fangs, and smells blood. she gathers her bloody mane. she cuts the neck and catches the life-breath of the enemy, and gulps down the blood of the transgressor s heart. she is the follower of the red knife might demon and digests the enemy s heart.89 the purpose of violence the violence and gore that fill these accounts is ubiquitous in all description

a rgyugs shig) and in the following sections, there s good reason to believe that the text is missing a tsheg and should in fact say. dmar mo da rgyugs shig" i have translated the line according to this assumption. however, if the line were translated as is, it would still make a degree of sense "run while the red blood bleeds" however, this does not fit previous patterns as well. 433 "red bright onyx-eyed woman" 434 an exclamation of grief, akin to "alas" 165 bhyo! the bitch marmo zimikma435 opens her mouth, bares her fangs and smells blood. she gathers a cloud-like bloody mane. she who cuts the neck and catches the breath of the enemy drinks by gulping the blood of a transgressor s heart. she who is the follower of the red knife might demon. run [run! now run] now run great radiant woman

of the four activities."438 and for the [wheel] spoke annotation, write "great violence demon, do not transgress the command of master padma[sambhava [315] and on the circumference, under the "ja ja. a" write the mantra of "k.yavajracarathang" and such,439 at the center together with the additional words. whatever letters are not filled in, one is allowed to posit as empty .ubha! 435 "red bright onyx-eyed woman" 436 sanskrit for happiness and goodness. 437 sanskrit transliteration of "field of action" 438 1. pacification (zhi ba, 2. enrichment (rgyas pa, 3. magnetizing (dbang, and 4. wrath (drag po. 439 the complete mantra was provided in chapter 4 of the tantra: k.yavajracarathang b.gavajracarathang cittavajracaratha ra lam lam srog rtsal khrag thibs. 166 the great violence demon accompl

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ma and leave behind old stresses and anxieties. it encourages rest, cures insomnia and assists in working through loss. it is used only rarely in healing, followed by the infusion of light as, unless used carefully, it can bring out dormant depression. breathing out black and darkness and breathing in light and colour is very restorative. black crystals include jet, apache tears, smoky quartz and onyx. silver silver is for meaningful dreams, visions, a desire for fulfilment beyond the material world and hidden potential. silver alleviates hormonal problems in men and women, regularises and heals the female menstrual and reproduction system and assists in all matters of fertility. it eases water retention and nightmares. silver crystals include moonstones, whose colour deepens as the moon w

s named after the fleet-footed messenger god who, like his greek predecessor, hermes, carried the healing caduceus. he is also linked with the anglo-saxon god, woden, after whom wednesday is named. mercury hour spells are good for finding a quick way out of difficulties and for melting rigid opinions in others. element: air colour: yellow crystals: agate, citrine, falcon's eye, jasper, malachite, onyx incenses: lavender, lemongrass, mace trees: hazel, ash herbs and oils: dill, fennel, parsley, valerian mercury rules gemini, 22 may-21 june, and also virgo, 24 august-22 september. in magick it is most potent during those periods and particularly so for those born under gemini and virgo [insert sym17] jupiter thursday, the day of jupiter, is good for all forms of increase and expansion, wheth

DAVID ICKE THE BIGGEST SECRET

he presentbuilding dates from around 1687. it is mentioned in the shakespeare story of macbeth.arizona said that the queen, prince philip, prince charles and princess anne arepresent at the rituals and so is charles girlfriend, camilla parker-bowles. doesnt it allnow start to make sense?she said that during the sacrificial rituals the queen wears a cloak of gold fabricinlaid with rubies and black onyx. the queen and charles have their own ritual goblets,inlaid with precious stones signifying their illuminati-brotherhood rank. the mothergoddess says that the queen makes cruel remarks about lesser initiates, but is afraid ofthe man code-named pindar (the marquis de libeaux) who is higher than her in thesatanic hierarchy. this also supports a claim made to me by another recovered slave whosai

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

at the spring equinox. brown was, of course, in no way responsible for the suicide; his statement just happened to fit into their worldview. sources: brown, courtney. cosmic explorers: scientific remote viewing, extraterrestrials, and a message for mankind. new york: dutton, 1999. cosmic voyage: a scientific discovery of extraterrestrials visiting earth. new york: dutton, 1996. reprint, new york: onyx books, 1997. perkins, rodney, and forrest jackson. cosmic suicide: the tragedy and transcendence of heaven s gate. dallas: penteradial press, 1997. brown, john (1826.1883) the personal servant of queen victoria (1819.1901) from december 1865 until his death. a rough-mannered highland gillie (attendant on a scottish chieftain, he became fascinated with the queen of england during her visits to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

de of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara must be bound with gold and the wreaths woven of absinthe and rue. to bring misfortune and death on a person, the vestment must be black and the neck encircled with lead. the ring must be set with an onyx and the garlands twined of cypress, ash, and hellebore; the perfumes to be used were sulfur, scammony, alum, and assafoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, camphor, and s

cult sciences. n.p, 1891. reprint, secaucus, n.j: university books, 1974. onychomancy divination by fingernails. it was practiced by watching the reflection of the sun in the nails of a boy, and judging the future by the shape of the figures displayed on their surface (see also onimancy) sources: waite, arthur edward. the occult sciences. n.p, 1891. reprint, secaucus, n.j: university books, 1974. onyx a precious stone whose properties were believed to resemble those of jasper; it was also supposed to increase saliva in boys and cause bad dreams. if applied to the eye, it was believed to remove anything noxious. the onyx was also believed to create strife, cause melancholy, and cure epilepsy. according to the bible, an onyx was the eleventh stone in the breastplate of the high priest (exod

cutaneous surface exercises, through the nervous system, a direct action upon some particular part of the brain. buchanan believed that understanding these relationships could have great value in the treatment of disease. sardius (or sard) a precious stone that is a variety of cornelian, varying in color from pale yellow to reddish orange. according to ancient tradition, it is an antidote to the onyx. it was believed to prevent unpleasant dreams, to make its possessor wealthy, and to sharpen the wit. it was one of the twelve stones in the breastplate of the jewish high priest and a foundation stone of the new jerusalem yet to appear (revelation 21:20. sardou, victorien (1831.1908) famous french dramatist and member of the academie francuise who attracted considerable attention in spiritis

witnesses. sources: turvey, vincent newton. the beginnings of seership. 1911. reprint, new hyde park, n.y: university books, 1969. tutankhamen curse on november 26, 1922, in the valley of the kings, the tomb of tutankhamen, the boy king of egypt, was discovered. after three thousand years, four burial chambers were uncovered with nearly five thousand objects of gold, alabaster, lapis lazuli, and onyx, in addition to the mummy of the king and his gold mask. these treasures have expanded modern understanding of the art, life, religion, and history of ancient egypt. two men were responsible for this discovery.howard carter, a british painter-archaeologist, and george e. s. m. herbert, fifth earl of carnarvon. a few weeks after the excavation, lord carnarvon died suddenly, and this event, tog

GOETIA LUCIFERIAN

ire and ones surroundings. this may lead to laziness, sloth and an undisciplined will. it is essential to undertake periodic workings to invigorate the mind via self-enchantment. the black mirror considered a tool of scrying and divination, the black mirror proves also a tool of contacting and communicating with spirits and shades of the dead as well. the black mirror is made of something such as onyx or perhaps even a plate of glass painted with a rich black, for which a reflection is still obtainable. some chaos sorcerers have created 29 black mirrors from a piece of glass with black electrical tape on the reverse side. this proves efficient and inexpensive as well as offering the same affect. that mirrors can be gateways into the realms of the dead and even hell is no new theory. the he

GOLDEN DAWN RITUALS F

the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the first is pison: that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor 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 necessary

HP LOVECRAFT A DARK LORE

praises of great cthulhu, of tsathoggua, and of him who is not to be named. ever their praises, and abundance to the black goat of the woods. ia! shub-niggurath! the goat with a thousand young (a buzzing imitation of human speech) ia! shub-niggurath! the black goat of the woods with a thousand young (human voice) and it has come to pass that the lord of the woods, being. seven and nine, down the onyx steps (tri)butes to him in the gulf, azathoth, he of whom thou has taught us marv(els. on the wings of night out beyond space, out beyond th. to that whereof yuggoth is the youngest child, rolling alone in black aether at the rim (buzzing voice..go out among men and find the ways thereof, that he in the gulf may know. to nyarlathotep, mighty messenger, must all things be told. and he shall pu

HP LOVECRAFT CELEPHAIS

ring grove to the great stone bridge by the city gate. all was as of old, nor were the marble walls discoloured, nor the polished bronze statues upon them tarnished. and kuranes saw that he need not tremble lest the things he knew be vanished; for even the sentries on the ramparts were the same, and still as young as he remembered them. when he entered the city, past the bronze gates and over the onyx pavements, the merchants and camel-drivers greeted him as if he had never been away; and it was the same at the turquoise temple of nath-horthath, where the orchid-wreathed priests told him that there is no time in ooth-nargai, but only perpetual youth. then kuranes walked through the street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regio

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

ty-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans, and fifty more intersecting them. with onyx were they paved, save those whereon the horses and camels and elephants trod, which were paved with granite. and the gates of sarnath were as many as the landward ends of the streets, each of bronze, and flanked by the figures of lions and elephants carven from some stone no longer known among men. the houses of sarnath were of glazed brick and chalcedony, each having its walled garden and cr

HP LOVECRAFT THE QUEST OF IRANON

mall like thee i dwelt in the valley of narthos by the frigid xari, where none would listen to my dreams; and i told myself that when older i would go to sinara on the southern slope, and sing to smiling dromedary-men in the marketplace. but when i went to sinara i found the dromedary-men all drunken and ribald, and saw that their songs were not as mine, so i travelled in a barge down the xari to onyx-walled jaren. and the soldiers at jaren laughed at me and drave me out, so that i wandered to many cities. i have seen stethelos that is below the great cataract, and have gazed on the marsh where sarnath once stood. i have been to thraa, ilarnek, and kadatheron on the winding river ai, and have dwelt long in olathoe in the land of lomar. but though i have had listeners sometimes, they have e

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

stalls, or stables. we may here refer to porphyry, horapollo, and chifflet s gnostic gems. the speckled beetle was flung into hot water to avert storms (pliny, nat. hist, lib. xxxvii, ch. x) the antiquary pignorius has a beetle crowned with the sun and encircled with the serpent. amongst the gnostic illustrations published by abraham gorl eus is that of a talisman of the more abstruse gnostics an onyx carved with a beetle which threatens to gnaw at a thunderbolt. see notes and queries; bee mythology. the lilies are said not to have appeared in the french arms until the time of philip augustus. see montfau on s monumens de la monarchie fran aise, paris, 1729, also jean-jacques chifflet, anutasis de childerie, 1655. see also notes and queries, 1856, london, 2d series, for some under the ston

LIBER 777

the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xliv* mineral drugs. 0[[no attribution possible. carbon 1 ambergris elixir vit aur. pot. 2 musk hashish[[cocaine] phosphorus 3 myrrh, civet belladonna, soma silver 4 cedar opium. 5 tobacco nux vomica, nettle[[cocaine, atropine] iron, sulp

LIBER CCCXXXV ADONIS

dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown its ways. astarte. come now. ah! still the pallor clings? wine will redeem the roses. stretch the strings of thy slack heart! still trembling? lean on me! this shoulder could hold up eternity [they go forth to the banquet. 16 scene ii. the hall of the palace of astarte. onyx, alabaster, porphyry and malachite are the pillars; and the floor of mosaic. in the high seat is astarte, on her right hermes, a greek physician. he is a slight, old man, with piercing eyes and every mark of agility and vigour. his dress is that of a babylonish physican. hermes. and now, polite preliminaries past, tell me, dear lady, what the little trouble is! astarte. it was quite sudden. h

LIBER LIBERI VEL LAPIDIS LAZULI

k mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred r

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ees, rivers, statues, and caves in which nymphs, dryads, or d mons had taken up their abodes and from which they delivered oracles. while christian authors have tried to prove that oracular revelations were delivered by the devil for the purpose of misleading humanity, they have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foret

and a ring set with an agate; on thursday (the day of jupiter) he should carry a wand of glass or resin and wear a ring set with an emerald or a sapphire; on friday (the day of venus) he should carry a wand of polished copper and wear a ring set with a turquoise and a crown or diadem decorated with lapis lazuli and beryl; and on saturday (the day of saturn) he should carry a wand ornamented with onyx stone and wear a ring set with onyx and a chain about the neck formed of lead (see the magical ritual of the sanctum regnum) paracelsus, agrippa, kircher, lilly, and numerous other magicians and astrologers have tabulated the gems and stones corresponding to the various planets and zodiacal signs. the following list has been compiled from their writings. to the sun is assigned the carbuncle

illy, and numerous other magicians and astrologers have tabulated the gems and stones corresponding to the various planets and zodiacal signs. the following list has been compiled from their writings. to the sun is assigned the carbuncle, ruby, garnet--especially the pyrope- and other fiery stones, sometimes the diamond; to the moon, the pearl, selenite, and other forms of crystal; to saturn, the onyx, jasper, topaz, and sometimes the lapis lazuli; to jupiter, the sapphire, emerald, and marble; to mars, the amethyst, hyacinth, lodestone, sometimes the diamond; to venus, the turquoise, beryl, emerald, and sometimes the pearl, alabaster, coral, and carnelian; to mercury, the chrysolite, agate, and variegated marble. to the zodiac the same authorities assigned the following gems and stones: t

coral, and carnelian; to mercury, the chrysolite, agate, and variegated marble. to the zodiac the same authorities assigned the following gems and stones: to aries the sardonyx, bloodstone, amethyst, and diamond; to taurus the carnelian, turquoise, hyacinth, sapphire, moss agate, and emerald; to gemini the topaz, agate, chrysoprase, crystal, and aquamarine; to cancer the topaz, chalcedony, black onyx, moonstone, pearl, cat's-eye, crystal, and sometimes the emerald; to leo the jasper, sardonyx, beryl, ruby, chrysolite, amber, tourmaline, sometimes the diamond; to virgo the emerald, camelian, jade, chrysolite, and sometimes the pink jasper and hyacinth; to libra the beryl, sardius, coral, lapis lazuli, opal, and sometimes the diamond; to scorpio the amethyst, beryl, sardonyx, aquamarine, ca

e emerald, camelian, jade, chrysolite, and sometimes the pink jasper and hyacinth; to libra the beryl, sardius, coral, lapis lazuli, opal, and sometimes the diamond; to scorpio the amethyst, beryl, sardonyx, aquamarine, carbuncle, lodestone, topaz, and malachite; to sagittarius die hyacinth, topaz, chrysolite, emerald, carbuncle, and turquoise; to capricorn the chrysoprase, ruby, malachite, black onyx, white onyx, jet, and moonstone; to aquarius the crystal, sapphire, garnet, zircon, and opal; to pisces the sapphire, jasper, chrysolite, moonstone, and amethyst both the magic mirror and the crystal ball are symbols little understood. woe to that benighted mortal who accepts literally the stories circulated concerning them! he will discover--often at the cost of sanity and health--that sorce

ough the embroidery. the ephod, a short vestment described by josephus as resembling a coat or jacket, was worn over the upper part of the meeir. the threads of which the ephod was woven were of many colors, probably red, blue, purple, and white, like the curtains and coverings of the tabernacle. fine gold wires were also woven into the fabric. the ephod was fastened at each shoulder with a large onyx in the form of a button, and the names of the twelve sons of jacob were engraven upon these two stones, six on each. these onyx buttons were supposed to have oracular powers, and when the high priest asked certain questions, they emitted a celestial radiance. when the onyx on the right shoulder was illuminated, it signified that jehovah answered the question of the high priest: in the affirma

lso an oracle of great power. this pectoral was roughly square in shape and consisted of a frame of embroidery into which were set twelve stones, each held in a socket of gold. because of the great weight of its stones, each of which was of considerable size and immense value, the breastplate was held in position by special golden chains and ribbons. the twelve stones of the breastplate, like the onyx stones at the shoulders of the ephod, had the mysterious power of lighting up with divine glory and so serving as oracles. concerning the strange power of these flashing symbols of israel's twelve tribes, josephus writes "yet will i mention what is still more wonderful than this: for god declared beforehand, by those twelve stones which the high priest bare upon his breast and which were inse

MASTERING WITCHCRAFT

ch power, and as such, if you have ever worn one as a good-luck charm, has provided you, albeit unwittingly maybe, with an equal and opposite means of fascinating others or casting your own evil eye! in effect, you will be fighting fire with fire! here is a list, in alphabetical order, of some of those stones you may care to use as the bezel of your ring or pendant: fascination gems amber diamond onyx beryl emerald peridot bloodstone jade sardonyx carbuncle jasper staurotides (cross-stone) carnelian jet ruby cat's-eye lapis lazuli turquoise coral moonstone zircon you may have your witch name engraved upon the ring or pendant either on the reverse surface or around the stone itself. sometimes the zodiac birth signs are also engraved, occasionally even a cabalistic word of power such as arar

NECRONOMICON ALAZIF

th all alone. but beware o man, beware, of those who tread in darkness the ramparts of kadath, for he that beholds their mitred-heads shall know the claws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in strange-time, twix yesterday, today and the morrow. unknown amidst ye cold waste lieth the mountain of kadath where upon the hidden summit an onyx castle stands. dark clouds shroud the mighty peak that gleams 'neath ancient stars where silent brood the titan towers and rear forbidden walls. curse-runes guard the nighted gate carved by forgotten hands, and woe to he that dare pass within those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which some have glimpst in sleeps dim vault through strange

of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple genuflection on passing through ye curve locus-(thus: the all-one dwelleth in darkness, at the centre of all dwelleth he that is the darkness; and tfiat darkness shall be eternal when all shall bow before the onyx throne. pause at the third angle and make ye once more the sign of kish speaking the words that clear the portal and stay the course of time: abyssus-d aconrsus, zexowe-azathoth) nrrgo, iaa! nyar-lathotep! follow the third path to the pinnacle of the west and there perform the obeisances in silence (bow low thrice and give the gesture of voor. turn and tread the path of transfiguration leadin

ONYX TABLET OF SET

auses. v. it is not omniscient- it must work to see objectively. vi. its gift of self is perfect (complete. vii. it can inform or "teach" those possessed of its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intelligence. great is the might of set, greater still he through us. xepusthe onyx tablet of set the onyx tablet introduction in order to understand the purpose of the onyx tablet of set, you must first understand the function of the temple of set within contemporary civilization, and further the function of the priesthood of set within the temple. as you have qualified for initiation to the priesthood, you will have grasped the essence of these distinctions intuitively. he

c current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruis

braces subjects which are pertinent to the experience of the priesthood. by this is meant not memoirs, working records, or creative writings which can more appropriately be exposed to the readership of the ruby tablet, but rather information which is specifically addressed to other priests and priestesses of the present and future, to enable them to better comprehend and execute their office. the onyx tablet focuses exclusively on the concept and experience of the priesthood. while the onyx tablet may be under the editorship of any initiate of the priesthood, the high priest of set will personally review and approve all additions to its contents, with an eye to their fulfillment of the above criteria. the impetus is for a more evolutionary, rather than a more static concept of the priestho

iesthood, the high priest of set will personally review and approve all additions to its contents, with an eye to their fulfillment of the above criteria. the impetus is for a more evolutionary, rather than a more static concept of the priesthood. at the same time the lack of predetermined signposts in our future mandates care and deliberation where the incorporation of doctrine is concerned. the onyx tablet of set is to be safeguarded by each initiate of the priesthood in such a way that it cannot be accessed, taken, or copied by any non-initiate of the priesthood. its existence as a section of the jeweled tablets of set is known to the temple as a whole, but information as to its specific contents should not be discussed outside the priesthood. it is the premise of the temple of set that

opied by any non-initiate of the priesthood. its existence as a section of the jeweled tablets of set is known to the temple as a whole, but information as to its specific contents should not be discussed outside the priesthood. it is the premise of the temple of set that the greatest trust be placed in the priesthood; therefore the most vital and sensitive of information will be found within the onyx tablet. the careless or improper release or use of such information could result in severe harm to individual setians, and to the temple as a whole. articles of incorporation of the temple of set [filed superior court october 28, 1975/howard c. menzel, county clerk by laura eaton, deputy clerk. great seal of the state of california affixed october 21, 1975 by march fong eu, secretary of state

not in furtherance of the primary purposes of this corporation (c) no substantial part of the activities of this corporation shall consist of carrying on propaganda, or otherwise attempting to influence legislation, and the corporation shall not participate or intervene in any political campaign (including the publishing or distribution of statements) on behalf of any candidate for public office. onyx tablet: ot.o.arts temple of set author: date: july 29, x aes/1975 ce revision: html revision: august 8, 1999 ce iii. this corporation is organized pursuant to the general non-profit corporation law of the state of california and does not contemplate the gain or profit to the members thereof and is organized for non-profit purposes. iv. the principal office for the transaction of this business

h another primarily religious organization or institution during i membership status only. section 2.03. an individual member of the temple of set may be a member of, or affiliated with another initiatory organization or institution as long as, in the evaluation of any iv+ member, such membership does not conflict with or take precedence over membership in the temple of set. article 3. membership onyx tablet: ot.o,bylw temple of set author: date: july 4, x aes/1975 ce revision: july 11, xxvii aes/1992 ce html revision: august 8, 1999 ce section 3.01. there shall be six degrees of membership in the temple of set: setian i, adept ii, priest or priestess of set iii, magister or magistra templi iv, magus or maga v, and ipsissimus or ipsissima vi. section 3.02. any person may become a setian i

bers of the temple of set. upon receipt of such a petition, the temple of set shall immediately cease all programs and activities involving the issue in question until the vote has been conducted, announced, and implemented. section 12.05. the original or a copy of the by-laws as amended or otherwise altered to date, certified by the secretary of the corporation, shall be recorded and kept in the onyx tablet of set. article 13. interpretation of by-laws section 13.01. interpretation of the provisions of these by-laws, where they are not clearly explicit, shall be by the high priest. the chairman of the council may overrule such an interpretation. an overrule decision must be approved in writing by at least four other voting members of the council, such approval to be communicated to the hi

d assuming your operations will be as stated in your application for recognition of exemption, we have determined you are exempt from federal income tax under section 501(c)(3) of the internal revenue code. we have further determined you are not a private foundation within the meaning of section 509(a) of the code, because you are an organization described in section 509(a)(1) and 170(b)(1)(a)(i. onyx tablet: ot.o.usex temple of set author: date: june 16, 1976 ce revision: html revision: august 8, 1999 ce you are not liable for social security (fica) taxes unless you file a waiver of exemption certificate as provided in the federal insurance contributions act. you are not liable for the taxes imposed under the federal unemployment tax act (futa. since you are not a private foundation, you

erations continue unchanged or conform to those proposed in your application, you are exempt from state franchise or income tax under section 23701d, revenue and taxation code. any change in operation, character, or purpose of the organization must be reported immediately to this office so that we may determine the effect on your exempt status. any change of name or address must also be reported. onyx tablet: ot.o.caex temple of set author: date: october 17, 1975 ce revision: html revision: august 8, 1999 ce you are required to file form 199 (exempt organization annual information statement) on or before the 15th day of the 5th month (4-1/2 months) after the close of your accounting period. see annual instructions with forms for requirements. you are not required to file state franchise or

f the temple of set. the presiding initiate of the priesthood shall be known as the pylon sentinel. a pylon may be dissolved by decision of its sentinel, or by decision of any master of the temple. if a master of the temple determines to dissolve a pylon, the pylon will cease activities for a period of thirty days, during which the high priest will either confirm or reverse the master's decision. onyx tablet: ot.o.hpol temple of set author [per by-laws, section #5.01] date: december 1, 1988 ce revision: html revision: august 8, 1999 ce hp 3.3. decisions concerning admissions to or expulsions from a pylon will be made by the pylon sentinel. such pylon admissions or expulsions will not, in themselves, affect the standing of the individual affected as an initiate of the temple of set. all pyl

rposes. hp 6.1.2. the ruby tablet of set includes papers generally relevant to all initiates of the temple of set who have attained at least the ii. it will normally be edited by an initiate of the priesthood appointed by the high priest. access to the ruby tablet is restricted to ii and higher initiates of the temple, and copies of the ruby tablet should be safeguarded accordingly. hp 6.1.3. the onyx tablet of set includes papers generally relevant to all initiates of the priesthood of set and particularly relevant to the priesthood of set iii. it will normally be edited by the high priest. access to the onyx tablet is restricted to iii and higher initiates of the temple. the onyx tablet will be kept under lock and key security at all times. hp 6.1.4. the sapphire tablet of set includes p

legitimate donation. a temple check equal to the amount in question will then be issued to the order or pylon [if it has a bank account] or to the order grand master or pylon sentinel [if not. it is understood that such funds are to be used only for the legitimate benefit of the order or pylon as a whole. priesthood protocol and grievance resolution [this article is being distributed through the onyx tablet since it is aimed primarily at the priesthood. it may be shared with any i or ii as appropriate] based on recent experience, the crystal tablet article on protocol does not provide enough guidance for our membership. not only have i and ii setians failed to follow protocol, but some iii+ priests have failed to follow what seems to me to be reasonable and obvious guidelines stated or im

covering grievances. priest severson nicely summarized these guidelines, saying "the senior officials of the temple of set should be able to rely on the iii to resolve the bulk of any dispute(s)/potential problems. this not only saves time, but also keeps privacy as the top priority" magister moffatt's summary was more concise "the spirit of protocol is the spirit of respect for fellow initiates" onyx tablet: ot.o.prot temple of set author: robert menschel iv date: may 1, 1995 ce revision: html revision: august 8, 1999 ce the primary goal of the first set of guidelines is to enhance communication, xeper, and the quality of our setian society. a second goal is to reduce the need for the second set (to prevent serious grievances from arising between setians. the primary goal of the second se

of a mailing list are very simple. each list has a unique email address to which messages are submitted, and the messages received at that address are copied as email to each of the individual members (subscribers) of the list. to post a message to the list, simply address it to: 3admin-l@onelist.com [note that the"-l" is a small letter "l, not the numeral "1" or capital letter "i] list protocol onyx tablet: 3admin-l-info temple of set author: robert menschel iv date: jan 24, 1999 ce revision: html revision: september 28, 1999 ce by custom, communication in the mailings lists is less formal than private correspondence. while most of us dispense with the formalities of the protocol when posting to mailing lists, the spirit of the protocol always applies. also be aware that, even when commu

g edge of iii initiation, they should suggest that it be taken to setian list. the initiatory forum should be a breeding ground for teaching techniques, discussions about the unique state of the priesthood, a source for scroll articles and new projects. it should not be a "pat each other on the back" type of place. if you're not up to being challenged, don't drop in- setnakt priesthood discussion onyx tablet: 3forum-l-info temple of set author: robert menschel iv date: jan 24, 1999 ce revision: html revision: september 28, 1999 ce "it is inherent in the structure of the priesthood that certain aspects of our discourse have internally held discipline. to my mind these are "i. a dedication to principle, which requires thought. anything that has been posted should be considered in relationshi

huge part of our initiation comes form and should be directed towards outside of the temple. what things have your iii experience allowed you to do in the world? how do priests find initiation in the whole wide world? 4. what black magical muscles can you flex now that you haven't been able to do so before? 5. what strategies do you use to interact as a representative of the temple with the woh? onyx tablet: ot.o.dungb temple of set author: don webb v date: june 9, 1997 ce revision: html revision: august 8, 1999 ce 6. the temple belongs to its priesthood. some of the priesthood is making great leaps in making it more so, such as the creation of such unofficial bodies as the soa and scribe gilds. what are other ways to claim your power in the temple? 7. the temple is getting very close to

that seem easy it is actually an art to be mastered. the advantages are manifold.this practice can push forth the boundaries of set's terrestrial territory.i would not have recommended this practice if i hadn't given it a whirlmyself. these are some useful techniques i've noticed, which i'm sure each priest worth his or her salt will add to through each separate and unique unfolding of becoming. onyx tablet: ot.o.3.1 temple of set author: nikolas schreck iii date: march 8, 1998 ce revision: html revision: june 6, 1998 ce before i get to the meat of the matter, it's important to be cognizant of the fact that this business of guarding the gate is actually pretty complicated.i've identified several discrete elements to the magical and mundane features of these meetings that might help you pr

n 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 in the temple. they articulate themselves as setians foremost- regardless of other affiliations they may have. they may even have done something to enhance or protect the temple

d to stress the idea that all temple experience is an illustrative working for the rest of life. just as the work in the chamber is towards a specific goal, so all temple work is towards life as a whole. now i would appreciate those priests who have had some time to have had both good and bad recognitions of ii s to write essays on their methods of detecting/teaching the ii for compilation in the onyx tablet. suggestion for a year's tryout in order to see that items #1 and #3 are met, i would suggest that setians be in the temple at least a year before being considered for ii recognition. this enables the priest to observe how faithful such setians are to the self. do they maintain the changes they have wrought in their lives? this also allows the priest to discover if the initiate is seri

t four questions are particularly helpful in my making up my mind whether a person is adept or not: 1. what is the difference between the i and the ii? 2. given the above, where do you think you are? 3. what things can an adept do that are needed in your initiation? 4. what things in your life do you do differently now that you have been in the temple of set for] months? details are helpful here. onyx tablet: ot.o.4.2 temple of set author: don webb v date: may 26, 1997 ce revision: html revision: august 8, 1999 ce if setians i are vague about the first one, then the ii won't mean anything to them. if they're not sure of their own state of being, put it off; it is more important that they know than that you know. if they have no ideas about the third question, they're not ready to put the s

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rams of each element, using words and grade signs, and repeating the verse of gen <60> ii,13,14,15, referring to each, holding the wand by the part allotted to the kmb sign of the element. 23. over the red fire arm read "and the name of the first river is pison, it is that which compasseth the whole land of havilah, where there is gold. and the gold of that land is good. there is bdellium and the onyx stone" making invoking fire pentagram, holding wand by leo- lemon-yellow band, make sign of philosophus, and vibrate elohim, oip teaa pedoce. 24. over blue water am, read "and the name of the second river is gihon, the same as that which compasseth the whole land of ethiopia" make invoking waterpentagram, holding wand by scorpio band blue-green, and make sign of practicus, and say: el, empeh

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

le. the blood, fat, liver and gall of these animals serve in enchantments; their brain combines with the perfumes of the planets, and it is recognized by ancient practice that they possess magnetic virtues corresponding to the seven planetary influences. the talismans of the seven spirits are engraved either on precious stones, such as the carbuncle, crystal, diamond, emerald, agate, sapphire and onyx, or upon metals, such as gold, silver, iron, copper, fixed mercury, pewter and lead. the kabalistic signs of the seven spirits are: for the sun, a serpent with the head of a lion; for the moon, a globe divided by two crescents; for mars, a dragon biting the hilt of a sword; for venus, a lingam; for mercury, the hermetic caduceus and the cynocephalus; for jupiter, the blazing pentagram in the

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

ael and the words: aveeva vadelilith. on saturday, a day of funereal operations, the vestment must be black or brown, with characters embroidered in orange or black silk; round the neck must be worn a lamina of lead, with the character of saturn and the words: almalec, aphiel, zarahiel; the perfumes should be diagridrium, scammony, alum, sulphur and assafoetida; the ring should be adorned with an onyx; the garlands should be of ash, cypress and hellebore; on the onyx of the ring, during the hours of saturn, the double head of janus should be engraved with the consecrated awl. such are the antique magnificences of the secret cultus of the magi. with similar appointments the great magicians of the middle ages proceeded to the daily consecration of talismans corresponding to the seven genii

the urim and thummim were the above and beneath, the east and west, the yes and no, and these signs corresponded to the two pillars of the temple, jakin and boaz. when therefore the high priest wished to consult the oracle, he drew by lot the teraphim or tablets of gold, which bore the images of the four sacred words, and placed them by threes round the rational or ephod; that is, between the two onyx stones which served as clasps to the little chains of the ephod. the right onyx signified gedulah, or mercy and magnificence; the left referred to geburah, and signified justice and anger. if, for example, the sign of the lion were found on the left side of the stone which bore the name of the tribe of judah, the high priest would read the oracle thus: gthe staff of the lord is angered agains

RUBY TABLET OF SET

ide. i am convinced that the project of transliteration was absolutely vital to understanding the manuscript. and now, because of that work, the symbolism can be translated back into english with a purer and more comprehensive meaning. ironically, the english words do not change, for the english already used is as precise as the language will permit. both renderings of the iam are included in the onyx tablet.(1) in looking at the top portion of the stele of xem, please take note of the fact that every entity is shown in a walking posture, indicating a definite motion of the principles of the entity. it would be a mistake to regard this motion as necessarily involving time and space. it would not be a mistake to regard this motion as the abstract process of setamorphosis. the stele is read

xem is not your quest; nor is mine. many initiates have wondered when they should select and start their quests. priest wade discovered one criteria above: wait until xem is meaningful enough to work with. he also stated: concerning the view that khem is principally the province and prerogative of iii+ initiates, it may be worth noting that statues of sekhmet were traditionally carved from black onyx. this does not mean that only priests can work towards xem, but only those that work in the black realm of set can progress towards xem. priests have begun to work regularly in this realm, and many adepts are able to reach into this realm on occasion. those who have not yet developed this ability should work on their xeper, perhaps with xem in mind, but with xeper ever foremost. then, provide

that this step must be taken. as it lies before us.(19) xem as a goal where does this quest lead? what do we find at its end? magus lewis has called xem "the eternal quest.(20) ah, such adventure! xem has been described as a goal, achieved through a quest. many of us originally equated the two, and quested for xem. such statements are common throughout the commentaries originally published in the onyx tablet of set. magus barrett neared xem this way; xem was his quest, the quest which led to the uttering of the word. but priest barrett's quest was not 'to become xem' rather his quest was to achieve an understanding of a question critically important to him. this quest for understanding of his question led him, almost incidentally, to the iv, and eventually to the v. xem is but the expressi

2 60. set is the author of the book of coming forth by night, and satan (set and harwer fused as one composite being) is the author of the diabolicon. dr. aquino is given credit as the human agent who helped these works come into being. 61. all page numbers come from the mid-xxii edition of the crystal tablet, where this material was published prior to year xxviii. 62. originally published in the onyx tablet of set, and not currently in print. all entries in this bibliography flagged with a" were similarly once published in the onyx tablet, but are not currently in print. 63. my copy does not indicate whether lee norton had been recognized as magister when this was first distributed. bibliography. magus michael a. aquino, the book of coming forth by night(60 (ruby tablet,(61) n. solstice

lewis iv footnotes 1 [pun? maybe] 2. page 101. ed note: there now have been several editions of the dark side your page number may differ. 3. that word again! 4. personally, i'd like to spend a week there drinking in the fires of the place, but. 5. ed note: these letters were originally written to the iii members of then-magister lewis' pyramid network, and the article was first published in the onyx tablet, for the priesthood. 6. ed note: a letter from dr. aquino to the adeptii of the temple of set then under construction. 7. ed note: priestess constance moffatt was executive director of the temple of set when this letter was first written. 8. i see in that a certain desire to be the high priest or high priestess; i also see a certain amount of insanity. it's difficult to picture anyone

t. as each of the high priest's keys were digested by magistra thomas, they consequently were forwarded to her pyramida assignments and the order of set with her own perceptions included. at the time that i received her comments on the first key, i was doing a lot of letter writing (communication, but was not involved, per se, in any substantial project. i had read the keys and other parts of the onyx tablet, but i had not really made an in depth study of the implications/truths of the keys. with her encouragement and remarks (designed to get us working, i set myself to the task of analyzing that first key with an attitude of sincerity and force. well, after commenting upon the first key, committing myself to working on the second key was easier, and so it went. although much of my specula

erein. i realize that much of what i perceived during the period covered while i was working on keys 1 to 4 indicates an intellectualb slant or approach. to that i state that while i intend to hang on to any ability to intellectualize, i am also working on freeing myself so that i may learn more using the intelligence of the heart. in retyping my comments on the keys for possible inclusion in the onyx tablet, i could not help but notice how my opinions had in some ways changed on certain issues, and how i have since come to know other facts and truths pertaining to xem and initiation. however, i chose not to alter the comments as i had them recorded at the respective times/dates that they were originally written. had i redone my comments here, they would not reflect that earlier stage of m

rom the crystal tablet in xxviii, and published in the ruby tablet in xxix. page numbers for other texts moved from the crystal tablet to the ruby tablet are also from that edition. 36. removed from the crystal tablet and published as an entry of its own in the ruby tablet in xxix. 37. also published in the ruby tablet as of the year xxix. 38. not currently in print, originally distributed in the onyx tablet of set. 39. this commentary was not in print in the year xxix. it was added to the ruby tablet in xxix. ipsissimus michael a. aquino, black magic in theory and practice34 (the crystal tablet of set. magus michael a. aquino, the book of coming forth by night (the crystal tablet of set, with analysis and commentary.35. satanist michael a. aquino, the diabolicon (the book of coming forth

mine autumnal equinox working i entered my chamber at 12:30 am pdt for the purpose of harnessing the telesmic power of the autumnal equinox as an aid in focussing my will inwards, exploring my neter in its relationship with xem and the alxemical quest. i began the working slowly, with death and transfiguration by richard strauss in the background, a new black candle ablaze upon the altar, and the onyx tablet of set in my hands. i opened the gates of the angles, and read from the third key of xem(1. when i came to the quotation from the "statement of belial" of the diabolicon, i read it aloud, though softly. upon reaching the end of the key, i gazed at my reflection in the mirror of remembrance, and focussed on knowing that "stranger which i call atmu, and that which is atmu-set-t" the tape

light anywhere, not even a single star, and yet i know that i am in the night. i am now floating towards a "thing" in the distance, the shape of which i do not recognize. i am moving quickly- more quickly with each passing second, and as i approach the "thing" i begin to recognize it as a building. no human designed and built this structure. it is made of sandstone, limestone, and polished black onyx. occasional designs of bright silver can be seen set within the gargantuan edifice as it slowly, silently, revolves. hanging up in the sky it floats in defiance of all the laws of physics. as i approach the structure, it ceases to revolve, and i am filled with the feeling that inside rests great power and wisdom. more power than is necessary to destroy, and recreate the entire universe. class

of the jackal, i.1, anubis pylon subject: anubis reading list: i prowl the dark endangered ways, with paws placed firm and strong, and through these doors and passageways i sing my ancient song. hark, my keys which break the stillness! hear my cry pierce through the void. attune your being to my sound and pass now through the trapezoid. i pass to you from angled corners, through hues of amethyst, onyx and grey, and with my cry i shatter order, as i prance with proud display. i am anubis of ancient egypt- no need magician for dismay. for i am the jackal who waits in darkness; i am the opener of the way. join me now in canine chorus, as we raise our voices high; oh, what a sound we all might make- as we join the jackal's cry. to knum (on his xeper day) i come to you across the sands of time

mbers of the temple of set. upon receipt of such a petition, the temple of set shall immediately cease all programs and activities involving the issue in question until the vote has been conducted, announced, and implemented. section 12.05 the original or a copy of the by-laws as amended or otherwise altered to date, certified by the secretary of the corporation, shall be recorded and kept in the onyx tablet of set.1 article 13. interpretation of by-laws section 13.01 interpretation of the provisions of these by-laws, where they are not clearly explicit, shall be by the high priest. the chairman of the council may overrule such an interpretation. an overrule decision must be approved in writing by at least four other voting members of the council, such approval to be communicated to the hi

postal mail, by commercial courier, facsimile, email, or other commonly used methods of written/typed communication. it is always the responsibility of the sender to ensure that the written notice was received by the recipients, especially when using methods like email, which are not highly reliable. footnotes 1. rt note: it was decided by the priesthood in the year xxvii that in addition to the onyx tablet, a copy of the bylaws would be published in the ruby tablet so it would be available to all ii adepts. temple of set bylaws reference introduction the bylaws of the temple of set helps define and limit the temple's organizational structure and activities. they provide a minimal set of standards we operate by, and they provide rules and policies for the smooth transfer of responsibiliti

hose members performs ordinations, baptisms, confirmations, weddings and the gnostic mass. the egc appears to be primarily and explicitly a religious institution. the bylaws probably bars ii+ setians from affiliating with the egc (and hence accepting any oto degree beyond the 6th, as the oto grants automatic egc "bishop" status with the 7th degree) unless the high priest determines otherwise [the onyx tablet presently includes a paper on determining the nature of oto affiliation in a setian i and recommendations. priests are encouraged to review that paper whenever appropriate] h. would the bylaws bar me from attending catholic mass? no. the bylaws prohibit membership and/or affiliation, not participation [a priest of set iii might reasonably inquire why one would want to, accepting "my un

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

wn in this room. your parents weren't present. sv: no. no. the german father and the french father were. gs: okay, and at that point tell our listeners what you witnessed. sv (pause, additional voice stress) well, there was a table. it looked like dark glass in the center of the room. it was made out of a stone, but it was very shiny and darkened black. it may have been something like obsidian or onyx, i'm not sure. this was the only time i've seen stone like that. around the corners it had these gold channels that, you know, collect fluids. a little boy was placed in the center of the table and drugged. i think he was drugged, because he was very quiet. he didn't move or say anything. gs: this was a little three or four-year-old boy, right? sv: yes. yeah. yeah. gs: then they continued to

THE HOLY BIBLE KING JAMES VERSION

d; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the name of the first [is] pison: that [is] it which compasseth the whole land of havilah, where [there is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the second river [is] gihon: the same [is] it that compasseth the whole land of ethiopia. 2:14 and the name of the third river [is] hiddekel: that [is] it which goeth toward the east of assyria. and the fourth river [is] euphrates. 2:15 and the lord god took the man, and put him into the garden of eden to dress it and to keep it. 2:16 and the lord god commanded the

n offering: of every man that giveth it willingly with his heart ye shall take my offering. 25:3 and this [is] the offering which ye shall take of them; gold, and silver, and brass, 25:4 and blue, and purple, and scarlet, and fine linen, and goats [hair] 25:5 and rams skins dyed red, and badgers skins, and shittim wood, 25:6 oil for the light, spices for anointing oil, and for sweet incense, 25:7 onyx stones, and stones to be set in the ephod, and in the breastplate. 25:8 and let them make me a sanctuary; that i may dwell among them. 25:9 according to all that i shew thee [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make [it] 25:10 and they shall make an ark [of] shittim wood: two cubits and a half [shall be] the length thereof, an

urple [of] scarlet, and fine twined linen, with cunning work. 28:7 it shall have the two shoulderpieces thereof joined at the two edges thereof; and [so] it shall be joined together. 28:8 and the curious girdle of the ephod, which [is] upon it, shall be of the same, according to the work thereof [even of] gold [of] blue, and purple, and scarlet, and fine twined linen. 28:9 and thou shalt take two onyx stones, and grave on them the names of the children of israel: 28:10 six of their names on one stone, and [the other] six names of the rest on the other stone, according to their birth. 28:11 with the work of an engraver in stone [like] the engravings of a signet, shalt thou engrave the two stones with the names of the children of israel: thou shalt make them to be set in ouches of gold. 28:1

thereof, and a span [shall be] the breadth thereof. 28:17 and thou shalt set in it settings of stones [even] four rows of stones [the first] row [shall be] a sardius, a topaz, and a carbuncle [this shall be] the first row. 28:18 and the second row [shall be] an emerald, a sapphire, and a diamond. 28:19 and the third row a ligure, an agate, and an amethyst. 28:20 and the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings. 28:21 and the stones shall be with the names of the children of israel, twelve, according to their names [like] the engravings of a signet; every one with his name shall they be according to the twelve tribes. 28:22 and thou shalt make upon the breastplate chains at the ends [of] wreathen work [of] pure gold. 28:23 and thou shalt m

ng, 35:5 take ye from among you an offering unto the lord: whosoever [is] of a willing heart, let him bring it, an offering of the lord; gold, and silver, and brass, 35:6 and blue, and purple, and scarlet, and fine linen, and goats [hair] 35:7 and rams skins dyed red, and badgers skins, and shittim wood, 35:8 and oil for the light, and spices for anointing oil, and for the sweet incense, 35:9 and onyx stones, and stones to be set for the ephod, and for the breastplate. 35:10 and every wise hearted among you shall come, and make all that the lord hath commanded; 35:11 the tabernacle, his tent, and his covering, his taches, and his boards, his bars, his pillars, and his sockets, 35:12 the ark, and the staves thereof [with] the mercy seat, and the vail of the covering, 35:13 the table, and hi

t the lord s offering: and every man, with whom was found shittim wood for any work of the service, brought [it] 35:25 and all the women that were wise hearted did spin with their hands, and brought that which they had spun [both] of blue, and of purple [and] of scarlet, and of fine linen. 35:26 and all the women whose heart stirred them up in wisdom spun goats [hair] 35:27 and the rulers brought onyx stones, and stones to be set, for the ephod, and for the breastplate; 35:28 and spice, and oil for the light, and for the anointing oil, and for the sweet incense. 35:29 the children of israel brought a willing offering unto the lord, every man and woman, whose heart made them willing to bring for all manner of work, which the lord had commanded to be made by the hand of moses. 35:30 and mose

rple, and in the scarlet, and in the fine linen [with] cunning work. 39:4 they made shoulderpieces for it, to couple [it] together: by the two edges was it coupled together. 39:5 and the curious girdle of his ephod, that [was] upon it [was] of the same, according to the work thereof [of] gold, blue, and purple, and scarlet, and fine twined linen; as the lord commanded moses. 39:6 and they wrought onyx stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of israel. 39:7 and he put them on the shoulders of the ephod [that they should be] stones for a memorial to the children of israel; as the lord commanded moses. 39:8 and he made the breastplate [of] cunning work, like the work of the ephod [of] gold, blue, and purple, and scarlet, and fine twined

the breastplate double: a span [was] the length thereof, and a span the breadth thereof [being] doubled. 39:10 and they set in it four rows of stones [the first] row [was] a sardius, a topaz, and a carbuncle: this [was] the first row. 39:11 and the second row, an emerald, a sapphire, and a diamond. 39:12 and the third row, a ligure, an agate, and an amethyst. 39:13 and the fourth row, a beryl, an onyx, and a jasper [they were] inclosed in ouches of gold in their inclosings. 39:14 and the stones [were] according to the names of the children of israel, twelve, according to their names [like] the engravings of a signet, every one with his name, according to the twelve tribes. 39:15 and they made upon the breastplate chains at the ends [of] wreathen work [of] pure gold. 39:16 and they made two

n, solomon my son, whom alone god hath chosen [is yet] young and tender, and the work [is] great: for the palace [is] not for man, but for the lord god. 29:2 now i have prepared with all my might for the house of my god the gold for [things to be made] of gold, and the silver for [things] of silver, and the brass for [things] of brass, the iron for [things] of iron, and wood for [things] of wood; onyx stones, and [stones] to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. 29:3 moreover, because i have set my affection to the house of my god, i have of mine own proper good, of gold and silver [which] i have given to the house of my god, over and above all that i have prepared for the holy house, 29:4 [even] three thousand

ere shall wisdom be found? and where [is] the place of understanding? 28:13 man knoweth not the price thereof; neither is it found in the land of the living. 28:14 the depth saith, it [is] not in me: and the sea saith [it is] not with me. 28:15 it cannot be gotten for gold, neither shall silver be weighed [for] the price thereof. 28:16 it cannot be valued with the gold of ophir, with the precious onyx, or the sapphire. 28:17 the gold and the crystal cannot equal it: and the exchange of it [shall not be for] jewels of fine gold. 28:18 no mention shall be made of coral, or of pearls: for the price of wisdom [is] above rubies. 28:19 the topaz of ethiopia shall not equal it, neither shall it be valued with pure gold. 28:20 whence then cometh wisdom? and where [is] the place of understanding? 2

oken [it] saith the lord god. 28:11 moreover the word of the lord came unto me, saying, 28:12 son of man, take up a lamentation upon the king of tyrus, and say unto him, thus saith the lord god; thou sealest up the sum, full of wisdom, and perfect in beauty. 28:13 thou hast been in eden the garden of god; every precious stone [was] thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. 28:14 thou [art] the anointed cherub that covereth; and i have set thee [so] thou wast upon the holy mountain of god; thou hast walked up and down in the midst of the stones of fire. 28:15 thou [wast] perfect in thy wa

TYSON DONALD THE POWER OF THE WORD

ree stones, the middle rows of two stones, and the top rows of one stone, so that each side of the altar would form a pyramid of six stones piled on top of each other. in this way, the structure of the altar would reflect the division of the tribes into groups of six and six, one group on the left and the other on the right, which occurs a number of times in the old testament, most notably in the onyx stones on the shoulders of the high priest, which are each inscribed with the names of six of the tribes. sacrifice involved the sprinkling of the blood of the sacrificed animal, or human, upon the stones of the altar; alternately, the blood was dashed down the twelve stones 73 at the base of the altar, but this was probably a later practice. it was magically important that the blood baptize

hrough the length of its axis. josephus says these stones were "extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value" each stone was said to be engraved with the name of one of the twelve tribes of israel "like the engravings of a signet (exod. 28:21. however, since the names of the tribes are also said to be engraved upon the onyx stones on the shoulders of the high priest (exod. 28:9, it has been speculated that the breastplate stones were engraved with standards of the tribes rather than with their names. it is very possible that the stones bore the twelve banners of the ineffable name set over the twelve tribes. it is also possible, though less likely, that the banners were engraved backward in mirror inversion "lik

dish, yellowish, or brown variety of opaque quartz. row three: stone seven: jacinth, specifically ligure, which is a yellow form of jacinth. stone eight: agate, a clouded or striped stone, another variety of chalcedony. stone nine: amethyst, a transparent purple or violet stone. row four: stone ten: chrysolite, a yellow-green stone, which is called peridot when it is of gem quality. stone eleven: onyx, a whitish-pink variety of agate. stone twelve: beryl, a sea-green gem stone; possibly aquamarine is intended. clearly a magical relationship exists between the choice of stones, the tribes associated with them, the signs of the zodiac and their related months of the year, and the permutations of tetragrammaton. each tribe probably had its own complex occult associations, which were reinforce

ldren of israel (simeon, levi, judah, issachar, joseph, and benjamin; deut. 27:12) to the two upper rows of the stones, which relate to the urim, and the six tribes who dispense curses (reuben, gad, asher, zebulun, dan, and naphtali; deut. 27:13) to the two lower rows of stones, which relate to the thummim. there is also reason to suspect that these sets of tribes correspond with the names on the onyx stones on the shoulders of the high priest, in spite of exodus 28:lo. it is curious that the names of jacob's sons are assigned to the breastplate in a slightly different order than they appear in genesis 49:3-27, where their father blesses them on his deathbed. this blessing has great occult significance, because it provides a key to the nature of each son and therefore to the tribe he repre

an occult significance. within the pocket of the breastplate was a divinatory the breastplate of aaron 83 device for generating the twelve banners. each banner, along with its set of associations, gave a specific divination. it is impossible to be certain what form this double oracle took. we can be confident that it was in two parts, because of the two names urim and thummim and because, on the onyx stones on the shoulders of the priest, the twelve tribes are divided into two sets of six names "and thou shalt take two onyx stones, and grave on them the names of the children of israel: six of their names on one stone, and the other six names of the rest on the other stone, according to their birth (exod. 28:9-10. the name urim, avrim, literally translates as "lights" this name was often u

his is in harmony with the polarity of the body. however, if the gold disk is drawn in the left hand and the silver disk in the right, this is in discord with the natural balance of the body. another polarity is with the sets of six names signifying the tribes of israel worn by the high priest on his shoulders. according to josephus, the names of the six elder sons of jacob were engraved into the onyx stone on the priest's right shoulder, and the names of the six younger sons were engraved into the onyx stone on his left shoulder. he further states "each of the sardonyxes declares to us the sun and the moon; those, i mean, that were in the nature of buttons on the high priest's shoulders" clearly there is a direct correspondence between these shoulder stones, which were flat and round in t

e attained the exalted state of ruach ha-qadesh, the holy ruach, during which the enlightenment of god enters into a human. at this point the letters on urim and thummim lit up and spelled out the answer sought by the priest (see kaplan, meditation and the bible [weiser, 19781, p. 142. this notion that the stones worn by the high priest emitted holy light was pervasive. josephus declares that the onyx stone on the priest's right shoulder shone when god was present at the sacrifice "bright rays darting out thence, and being seen even by those that were most remote (antiquities, 3.8.9. he goes on to say that the twelve stones on the breastplate shone with light just before a battle to indicate that the jews would be victorious, but adds "now this breastplate, and this sardonyx, left off shin

rivals. warns of business failure or stock collapse. turns the weaknesses of others against them. punishes disloyalty or betrayal. form and function of the wings xxi angel: shahavel (shhv+al) pronounced: sha-hav'-el hebrew: 5 1 7 enochian: c7amm-l banner: hivh polarity: sun qpe: mercy side: right sex: male element: earth quality: mutable sign: virgo house: sixth direction: south-southwest stone: onyx (whitish-pink) dibe: joseph apostle: matthew enochian god name: ibah enochian senior: htmorda invoking banishing appearance: tall, well-formed but soft, limbs; auburn hair; large, dark-green eyes; graceful movements; long neck and broad shoulders; light-brown skin; agreeable smile; oval face; large, white teeth. nature: methodical, precise, discriminating, takes the best and rejects the rest

, getting back to basics, habits, self-discipline, holistic healing, conservation, recycling, public service. 144 tetragrammaton xxii angel: vaheshiah (vhsh+ih) pronounced: va-hesh'-i-ah hebrew: 3'u;tl enochian: c32-lc317023 banner: hivh polarity: moon qpe: severity side: left invoking sex: female element: earth quality: mutable sign: virgo house: sixth direction: south-southwest banishing stone: onyx (whitish pink) dibe: joseph apostle: matthew enochian god name: ibah enochian senior: ahaozpi appearance: statuesque; full figure; long, auburn hair; large, green eyes under thick, brown eyebrows; high cheekbones; a strong, straight nose; a full mouth; strong chin; long neck; olive complexion; large, graceful hands; a very self-possessed and aloof expression. nature: intelligent, retentive me

rashi 1. sardius sardius sard carnelian sardonyx carnelian carnelian or sard 2. topaz topaz topaz topaz or topaz topaz topaz peridot 3. carbuncle emerald emerald emerald emerald emerald smaragd 4. emerald carbuncle carbuncle ruby or carbuncle ruby carbuncle carbuncle 5. sapphire sapphire sapphire sapphire jasper sapphire sapphire or lapis 6. diamond jasper jaspis jasper sapphire jasper emerald or onyx 7. ligure jacynth ligure jacinth ligure jacinth jacinth 8. agate agate agate agate amethyst agate agate 9. amethyst amethyst amethyst amethyst agate amethyst amethyst lo. beryl chrysolite chrysolite beryl or chrysolite chrysolite beryl y. jasper 11. onyx onyx beryl chrysolite onyx beryl onyx 12. jasper beryl onyx jasper beryl onyx jasper tabloef the banners t he accompanying table shows the o

jacinth james the% 14. vhih haviah saiinou- greater 2 15. vhhi vihael arsl laoaxrp+ ese gemini naphtali thomas agate man vau f 3 16. vhhi hiviah slgaiol- i% a 17. vihh vivael gaiol ligdisa+ north aquarius gad simon amethyst 18. vihh viviah soniznt- 19. hihv shabuel ori habioro+ nnw capricorn asher john chrysolite 20. hihv vabashiah aaozaif- 21. hivh shahavel ibah htmorda+ ssw virgo joseph matthew onyx bull second 22. hivh vaheshiah ahaozpi- he 23. hhvi shiael hipotga+ aozp1 avtotar- east taurus benjamin matthias beryl 24. hhvi aishiah n m w t he great renaissance magician henry cornelius agrippa included a table of the twelve banners of tetragrammaton and their occult correspondences in his three books of occult philosophy. i have reproduced some of this table below for comparison with the

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