Michael Wynn's Occult Reference Library
PENTACLE,PANTACLE,PENTACLES,PANTACLES

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

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 than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the

d and goddess that has in many modern covens replaced an actual sexual union (that now tends to occur in privacy between established couples only. the chalice is also central to the sacred rite of cakes and ale that occurs at the end of formal ceremonies- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by

an individual chalice set before them, but everyone still drinks one after the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to

the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to represent the triple goddess. you can place crystals or a symbol of the focus of the ritual or charged herbs on the pentacle to endow it with earth energies. it can then be passed through the other elements or empowered by passing over the pentacle incense for air, a candle for fire and burning oils or water itself for the water element. the pentacle can be moved to the centre of the altar once the symbol on it has been fully charged. it is very easy to make a pentacle of clay, wood, wax or metal, and on it mar

lf for the water element. the pentacle can be moved to the centre of the altar once the symbol on it has been fully charged. it is very easy to make a pentacle of clay, wood, wax or metal, and on it mark a pentagram with the single point extending upwards. this is what you might call the all-purpose pentagram- drawn this way it always has a positive influence. you might also like to make a larger pentacle for holding the tiny cakes for the cakes and ale ceremony. you can find special recipes for these cakes in books i have suggested on page 301, but any tiny honey cakes will serve well. the wand the wand is a symbol of fire and should be placed in the south of the altar. the wand is sometimes represented by a spear. both the wand and spear, like the athame and sword, are male symbols. the

in life, but also compassion and the acceptance of the weaknesses of oneself as well as others. gabriel's protection can be felt with each new moon, especially on the day before the crescent is visible in the sky. gabriel stands in the west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the

be the circle. the altar is in the centre* place a single large beeswax candle in the centre of the altar. arrange your tools and the four elemental substances, also on the altar, to form a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abundance, and a jug of water and two small dishes in the west* set the pentacle containing a honey cake in the north, and place the athame in the east, the wand in the south and the chalice of juice or wine in the west* place a ball of clay or dough within the elemental square, on a dish in front of the candle so that light shines on it* facing north, light the altar candle* take the salt from the north and stir it deosil with your athame, saying: power of new life

to be seen as the wife of the great sky gods. she survives in the form of mary in the christian religion. mutable: the mutable signs of the zodiac are sagittarius, gemini, virgo and pisces, as when the sun enters them the seasons are about to change. those born under them are correspondingly versatile and ready to compromise. oimelc: see imbolc. ostara: the celtic festival of the spring equinox. pentacle: a ritual item, symbol of the earth, consisting of a flat, round disc, engraved with a pentagram. pentagram: a five-pointed diagram, one of the most sacred geometric forms in magick. each of the five points represents one of the five elemental powers. the uppermost, single point is symbolic of spirit, or akasha. poppet: a featureless doll made of cloth that is filled with herbs and used i

ABRAMELIN1

s work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of solomon the king is classed under saturn, while the above is applied to the nature of venus. i give the hebrew form (see appendix a, table of hebrew and chaldee letters) of equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his d

e flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. this example therefore shows clearly that it is not so much the use of symbolic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book prese

ts as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a

ALEISTER CROWLEY LIBER 777

balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table v (continued) 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso apop

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

any other purpose, but it remains inert until consecrated. purification is performed by water, and banishing by air, whose weapon is the sword. consecration is performed by fire, usually symbolised by the holy lamp<three active elements co-operate to affect earth; but earth itself may be employed as an instrument. its function is solidification. the use of the pentacle is indeed very necessary in some types of operation, especially those whose object involves manifestation in matter, and the fixation in (more or less) permanent 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 studen

cccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" liber l. i. 37<equinox i, 4 and m t& p versions to the syntax of "liber al (aka "liber l. in addition, m t& p has the wrong verse cited, but equinox has the correct one. m t& p gave ii. 37 "the pantacle<equinox i, 4 gives "pentacle> take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath s

ALEISTER CROWLEY MEDITATION

nces, and in this plate were kept the urim and thummin<divination> the modern lamen is, however, a simple plate which (being worn over the heart) symbolizes tiphereth, and it should therefore be a harmony of all the other symbols in one. it connects naturally by its shape with the circle and the pentacle; but it is not sufficient to repeat the design of either. the lamen of the spirit whom one wishes to evoke is both placed in the triangle and worn on the breast; but in this case, since that which we wish to evoke in nothing partial, but whole, we shall have but a single symbol to combine the two. the great work will then form the subject of the design<
n, eliphas levi made several attempts to draw one or the other, he never seemed sure which. fortunately he knows better now. the lamens given in the lesser and greater keys of "solomon" are rather better, but we know of no perfect example. the design on the cover of "the star in the west" represents an early effort of fra. p> in this lamen the magician must place the secret keys of his power. the pentacle is merely the material to be worked upon, gathered together and harmonized but not yet in operation, the parts of the engine arranged for use, or even put together, but not yet set in motion. in the lamen these forces are already at work; even accomplishment is prefigured. in the system of abramelin the lamen is a plate of silver upon which the holy guardian angel writes in dew. this is a

ALEISTER CROWLEY SEPHER SEPHIROTH

error, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39)

ALEISTER CROWLEY EQUINOX EQ I 2 2

hegemon" conduct the zelator to the west, and place him there before the portal of the thirty-second path through which he has just entered" the zelator then seeks entrance by the caduceus of hermes, the symbolism of which the "hegemon" explains to him. 268 6 "see 777" cols. cvi, cvii, p. 23. illustration on page 269 approximated below_ hb:resh hb:samekh hb:tzaddi/ tablet/ of air_ kamea la/ dais) pentacle moon of mp_ on tree moon_ hierophant of life_ tablet of salt salt nb: here lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in t

e tablet of the three columns; and also explains to him the mode of using the talismanic forms drawn from the geomantic figures. the "hierophant" then confers upon the practicus the title of "lord of the twenty ninth path" and the first part of the ritual is ended. 278 illustration on page 279 approximated below_ hb:resh hb:samekh hb:tzaddi_ names in air tablet yetzirat- the_ ic attri- four lamp) pentacle butions worlds_ heiroph- hegemon ant lamp_ banner of_ the east. 17th key. of tarot_ black white /incen_ spirit/ se dee hiereus earth/ fire/ lamp_ geomant- water_ yetzira- ic figu- water tic num- res on_ bers tree_ grams_ grams& gore_ hb:taw_ diagram 42. arrangement of the temple for the 28th path in the 4= 7 ritual "the second part" the second part, the passage of the path of hb:tzaddi be

ALEISTER CROWLEY EQUINOX EQ I 3

re is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from

re admitted after six months or more to ritual xxviii] at the end of the probation he passes ritual dclxxi, which constitutes him a neophyte. 2 "the neophyte" his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i.-iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi. and cxx (examination is only in the knowledge of, and

en dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of

. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 which it is desired to

aterial basis. 9 see "liber o" the equinox, vol. i, no. 2. e. in telesmata, the selection of the matter to form a telesma, the preparation and arrangement of the place: the forming of the body of the telesma. in natural 155 phenomena, the preparation of the operation, the formation of the circle, and the selection of the material basis; such as a piece of earth, a cup of water, a flame of fire, a pentacle, or the like. f. the invocation of the highest divine forces; winding a cord thrice round the telesma or material basis; covering the same with a black veil and initiating the blind force therein; naming aloud the "purpose" of the telesma or operation. g. the telesma or material basis is now placed towards the west, and duly consecrated with water and with fire. the purpose of the operati

ALEISTER CROWLEY EQUINOX EQ I 4

thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath s

60. very difficult. 10.45-11.20 dh ran on nose. thirty-four minutes. stopped by an a.m. a.m. alarum going off- rather a shock- did not know where i was for a bit. 4.36-5.8 pr n y ma. eight minutes: 10. 20. 30. p.m. p.m. pr n y ma. eleven minutes: 10. 20. 30. 7.45-8.5 pr n y ma. eleven minutes: 10. 20. 30. p.m. p.m. mental muttering "aum shivayavashi" 8.40-9.23 thirty-seven minutes concentrated on pentacle, right globe p.m. p.m. of ear throbs; left ear cold current; left hand tingles. i do 162 get a sort of skushma-kumbhaka which i cannot reproduce at will. rigidity of body and the fading of all vision are its stig- mata. curiously this happened on coming out of mental muttering back to audible, or rather at one loud slow mantra, september "i. e" when no kumbhaka was possible. 26th. 8.50-9

ALEX SANDERS THE KING OF THE WITCHES

tely mr wootton died before his book left the publisher's hands. e. whineray, m.p.s. isalex sanders with his crystal maxine blesses her athame tarot cards the witches' circle. maxine beside the altar alex honours the goddess maxine inside the circle breathing life into the fith-fath the witches' dance walking to covenstead calling down the power the symbolic sex act the witches' altar passing the pentacle around the circle the witches fall to the ground fertility rites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting pl

and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y alex aiiii ot lu-r wi tches, ma xin e po int s he r sword to the hra ss urn, the sym bo lic g u.lrd ian of th e wa tch tower ale x hon ours th e goddess h y kn eelin g he(,re ma xin e, his high pri estess, his hand s looped in her gi rd le prq,a ral ory 10 rem o vin g th e robe 'you shall pray to the

not all the initiates could be investigated fully, however, and alex had some unpleasant surprises. one eighteen-year- weari ng their robe s, witches walk to the covc nstcad or witches' ring calling down the power the symbolic sex actmaxine plunges the athamc into the chalice the witches' altar. beside it lies the hook 4 sluulows to bring money or prosperit y to a petitioner, the wit ches pass a pentacle rounel the outside or the circle' having brou gh t down the powcr, the witches [111 to the ground old boy from the midlands was initiated into alex's coven and worked diligently until he felt he was ready for the second grade. before taking it, he had to prove that he could really draw down the power; direct it to a successful conclusion and be able to banish it (experienced witches say t

d was exhausting, and offered none of the stimulation of playing host to one's own created familiars 'we've got it' the shout echoed through the hills. alex: rushed over to have a look. it was a miserable weapon, mottled green and pitted with corrosion; the handle disintegrated as soon as they touched it. he scraped away some of the fungus with his nail and revealed a symbol, more secret than the pentacle, deeply engraved in the metal. there was no doubt but that this was a witch's athame, shaken by the discovery and .by the potentiality of having a genuine seventeenth-century witch as .an informant, they drove back to manchester bearing their precious relic. later, alex.overcame his reluctance and agreed he should go into trance again so that nick might speak. but nick had other ideas; ri

at which i desire. now-beholdatmy command thou gatherest together the charm from every place where it is; and front every man with whom ids, swifter than greyhounds and quickerthanjight,rhe charm which created the. forms of being from the motherand which either createth the gods or maketh them to be silent, and which giveth the hearof life unto the gods. nowb<>th menfixed their eyes upon a silver pentacle. the curtains were closed against the winter evening; one candle only burned. earthenware bowls .of olive.oil stood. at each cardinal point. imploring thefour sacred names ofgod, yod, he vau and he, alex and paul recited the [mal proclamation and, at the same time, masturbated, ejecting eheirsperm 011 to the pentacle. as they both slumped hack exhausted from theirlong vigil a baby's cry b

sed against the winter evening; one candle only burned. earthenware bowls .of olive.oil stood. at each cardinal point. imploring thefour sacred names ofgod, yod, he vau and he, alex and paul recited the [mal proclamation and, at the same time, masturbated, ejecting eheirsperm 011 to the pentacle. as they both slumped hack exhausted from theirlong vigil a baby's cry broke the silence. there on the pentacle; still moist with semen, lay what appeared to be a human baby of normal size except thatit had no navel. nor umbilical cord. and it" appeared to be bisexuel, its genitals .part male, part female. paul bent to pick it up. but alex, following the hebrew ritual,.stopped him 'butyou said it was my son,'said paul 'i want to christen it 'how can we christen it if we .aren't christians? you can

e allowed to witness the banishing-c-alex prepared for the fmal act against michael 'is there no other way?'paul asked 'can't we give him another chance' alex was adamant; it was his life or michael's. the.experiment had not been a success and it must be ended. he threw 94 into the cauldron in the centre of the circle the robes he and paul had worn when creating michael. as the flames soared, the pentacle was cast in, together with the bed-sheets, the melted wax from the candle and the pages of rituals. as each item was thrown to. the flames, curses were pronounced, each more terrible than the last. suddenly alex staggered,dropped his athame, and michael's voice took over, the first time it had ever done so inside a circle 'i am a spirit' he screamed 'i have stopped being what you made me

o no more than anyone of you .they agreed,toa point, but went on to itemize the times over the .years when alex's authority had been questioned, challenged and even cursed .when he had first begun making public appearances to explain witchcraft and its compatibility with other religions, he had received a formal epistle putting the curse.of the witches upon.him, it was typewritten, except for the pentacle talisman at the top and. the hebrew inscription at thebottom, and it compared him to joris karl huysmans, a french writer, who, in the last century, had turned to witchcraft and developed an obsession with his powers. later he became a devout romancatholic and exposed.the secrets of witchcraft, mostly of the black variety, in his books. modern witches believe he was cursed by his contempo

h their interpretation. some of the. events prophesied at the time the letter was drawn up had indeed happened; they could not. possibly have.beenknown by even his own witches, let alone outside ones. there was no doubt that the letter was in deadly earnest and that its originators were experienced witches. their only omission feom: the traditional words of the curse, usually inscribed about. the pentacle.was the phrase 'set thou a wicked one to be ruler over him. let satan stand at his right hand' that night alex had addressed the coven meeting and, 97 to the surpriseof those present, had passed round the eighteeninch- long curse. afterwards he was invited to speak on a television programme and the interviewer asked him what he thought of the curse. snapping his.[rogers, alex replied 'let

hee, am forlorn' as he rises, the high priestess raises herathame to draw down the power from the moon, while the others join hands 143 and, keeping within the perimeter of the circle, dance round gathering speed and chanting: darksome night and shining moon, east then south then west then north, hearken to the witches' rune, here i come to call thee forth. earth and water, air and fire, wand and pentacle and sword, work ye unto my desire. hearken ye unto my word. cords and censer, scourge and knife, powers of the witches' blade, waken all ye unto life, come ye as the charm is made. queen of heaven, queen of hell, homed hunter of the night, lend your power unto the spell, and work my will by magic rite. by all the power of land and sea, by all the might of moon and sun, as i do will, so it

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, fem

le, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place sets the salt dish upon the pentacle. r touches salt with tip of ath

o be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the circle is open but unbroken. merry meet, merry part and merry meet again. r extinguishes the presence lamp, saying: r: this rite is ended! all: so mote it be! notes l lots of published versions l this version comes from quicksilver consecrating a sword or athame lay sword (or athame) on pentacle, preferably by, and touching, another, consecrated, weapon. the man asperges them with consecrated salt and water, whereupon the woman picks up the weapon to be consecrated and passes it through the imcense smoke and replaces it on the pentacle. both lay their right hands upon the weapon and press down, saying: both: i conjure thee, o sword (athame, by these names, abrahach, abrach, abrac

, abracadabra, that thou servest me for a strength and defence in all magical operations against all mine enemies, visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the spirits who preside over them, that thou mayest receive such virtue that i may obtain the end i desire in all things wherein i shall use thee, by the power of aradia and cernunnos. the partner gives the fivefold kiss unto the owner of the

greater key of solomon, but had dropped the hebrew and other magical names by text b (they were in text a. l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and

ould be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them in a circle as often as possible, for some time. to mark out a new circle, stick sword or athame in ground, make a loop in cord, and slip over; then, using cord, mark out a circle, and later mark it with point of sword or athame. always renew the circle with sword or athame when about t

h: second the athame (s (initiate silently redraws circle and returns sword with a s (initiate again recasts circle in silence (s &nbps; h: third, the white-hilted knife (s (initiate inscribes pentagram in new white candle. s) h: fourth, the wand (s (initiate circumambulates presenting wand to each quarter. s) h: fifth, the cup (s (initiate consecrates wine; may be assisted by h. s) h: sixth, the pentacle (s (initiate consecrates cakes; may be assisted by h. s) h: seventh, the cords (s (initiate, with help from partner, binds h. as s/he was bound to take this degree. s) h: eighth, the scourge. for learn, in witchcraft you must ever give as you receive, but ever triple. so where i gave thee three, return nine; where i gave thee seven, return twenty-one; where i gave thee nine, return twenty

no written explanation of how to put things together. l l obviously, the term "modules" is not traditional. l there are a large number of published sources for the esbat ritual as a whole. the witches' rune darksome night and shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might of moon and sun, chant the spell and b

g, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in their cups. the symbol of the wheel may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence

es: strength, endurance, commitment, responsibility, thoroughness, practicality, wisdom, patience, sense of timing vices: dullness, lack of conscience, melancholy, boredom, inertia, stagnation, hoarding of resources (including information) season: yule time of day: midnight direction: north wind: boreas colour: green symbols: oak, rock crystal, salt, bull or cow, stag, grains, comfrey, ivy tools: pentacle, altar stone (body of anima mundi) spirits: gnomes under gob (friendly& easy to reach, teach access to own depths& caverns& how to mine& work the vein of gold therein) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon

BLAVATSKY H P COSMOGENESIS

. 1, page] 32 the secret doctrine. first divine world is ready, the first is now the second. then the "divine arupa" reflects itself in chhaya loka, the first garment of the anupadaka. 5. fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies. 6. the lipika circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg. it is the ring called "pass not" for those who descend and ascend. also for those who during the kalpa are progressing towards the great day "be with us" thus were formed the rupa and the arupa: from one light seven lights; from each of the seven, seven times seven lights. the wheels watch the ring- stanza vi. 1. by the power of the mother of mercy and knowledge- kwan-yin

(i) 1 for 10; and[[hebrew (m) is 4 (40, and anagrammatically- 31,415 as explained by him. thus, while in the metaphysical world, the circle with the one central point in it has no number, and is called anupadaka (parentless and numberless- viz, it can fall under no calculation- in the manifested world the mundane egg or circle is circumscribed within the groups called the line, the triangle, the pentacle, the second line and the cube (or 13514; and when the point having generated a line, thus becomes a diameter which stands for the androgynous logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle "when the son separates from the mother he becomes the father" the diameter standing for nature, or the feminine principle. therefore it is said "in

rse. the invisible deity is thus also the dhyan chohans, or the rishis, the primitive seven, and the nine, without, and ten, including, their synthetical unit; from which it steps into man. returning to the commentary (4) of stanza iv. the reader will understand why, while the trans-himalayan chackra has inscribed within it[[diagram[[diagram[[diagram (triangle, first line, cube second line, and a pentacle with a dot in the centre thus[[diagram, and some other variations, the kabalistic circle of the elohim reveals, when the letters of the word[[hebrew (alhim or elohim) are numerically read, the famous numerals 13514, or by anagram 31415- the astronomical (pi) number, or the hidden meaning of dhyani-buddhas, of the gebers, the geborim, the kabeiri, and the elohim, all signifying "great men

form of negative psychology, which one of its advocates, professor bain, ably terms "guarded[[footnote continued on next page[[vol. 1, page] 125 the real meaning of the tabernacle. in the egyptian temples, according to clemens alexandrinus, an immense curtain separated the tabernacle from the place for the congregation. the jews had the same. in both, the curtain was drawn over five pillars (the pentacle) symbolising our five senses and five root-races esoterically, while the four colours of the curtain represented the four cardinal points and the four terrestrial elements. the whole was an allegorical symbol. it is through the four high rulers over the four points and elements that our five senses may become cognisant of the hidden truths of nature; and not at all, as clemens would have

c version is generally followed* the symbol for sacred and secret knowledge was universally in antiquity, a tree, by which a scripture or a record was also meant. hence the word lipika, the[[footnote continued on next page[[vol. 1, page] 129 the lipika. stanza v- continued. 6. the lipika circumscribe the triangle, the first one (the vertical line or the figure 1, the cube, the second one, and the pentacle within the egg (circle (a. it is the ring called "pass not" for those who descend and ascend (as also for those) who, during the kalpa, are progressing toward the great day "be with us (b. thus were formed the arupa and the rupa (the formless world and the world of forms; from one light seven lights; from each of the seven seven times seven lights. the "wheels" watch the ring. the stanza

eparateness of the ego within his personality- erroneously regarded as his own- from the universal ego (anima supra-mundi, merges thereby into the one essence to become not only one "with us (the manifested universal lives which are "one" life, but that very life itself. astronomically, the "ring pass-not" that the lipika trace around the triangle, the first one, the cube, the second one, and the pentacle to circumscribe these figures, is thus shown to contain the symbol of 31415 again, or the coefficient constantly used in mathematical tables (the value of, pi, the geometrical figures standing here for numerical figures. according to the general philosophical teachings, this ring is beyond the region of what are called nebulae in astronomy. but this is as erroneous a conception as that of

iles, quartiles and so on, and have been used for ages and aeons by the archaic nations, and in one sense have the same meaning as the hebrew numerals. the earliest forms of elementary geometry must have certainly been suggested by the observation of the heavenly bodies and their groupings. hence the most archaic symbols in eastern esotericism are a circle, a point, a triangle, a plane, a cube, a pentacle, and a hexagon, and plane figures with various sides and angles. this shows the knowledge and use of geometrical symbology to be as old as the world. starting from this, it becomes easy to understand how nature herself could have taught primeval mankind, even without the help of its divine instructors, the first principles of a numerical and geometrical symbol language* hence one finds nu

BOOK T

ents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two

xvii. the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 degree of leo to 20 degree of virgo. fire of earth king of gnomes. xviii. the queen of the thrones of e

gnomes. xx. princess of the echoing hills; rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with rich brown hair, standing on grass or flowers. a grove of trees near her. her form suggests hebe, ceres, and proserpine. she bears a winged ram's head as a crest: and wears a mantle of sheepskin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pentacles. she is generous, kind, diligent, benevolent, careful, courageous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. earth of earth princess and empress of the gnomes. throne of the ace of pentacles. herein are resumed the especial characteristics of

clouds, drawn sword darkbrown dark queen winged child's head head of man severed, cumulus clouds, drawn sword lightbrown grey prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark prince winged bull's flowery land, bull, sceptre with orb and dark- dark book t page 10 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number

irst decan of virgo and in the third decans of gemini and capricorn. the planets govern respectively decans with the following titles- or in taurus leo libra sagittarius pisces two wands: 1 each of the other suits. or in gemini leo libra capricorn pisces two swords: 1 each of others. head cross, orb held downwards brown princess winged ram's head grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace rich brown dark card central decan of meaning day 3 of wands aries established strength sun 6 of pentacles taurus material success moon 9 of swords gemini despair and cruelty mars 3 of cups cancer abundance mercury 6 of wands leo victory jupiter 9 of pentacles virgo material gain venus 3 of swords libra sorrow saturn 6 of cups scorpio pleasure sun 9 of wands sagittarius g

at "penny wise and pound foolish: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of hb:h (skill: prudence: cunning. therein rule those mighty angels hb:akayh and hb:khthal. xxv. the lord of material gain nine of pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus and there are rosebuds on the branches as well as flowers. venus and virgo above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of hb:h (inheritance, much increase of goods. herein those mighty angels hb:hzyal and hb:aldyh hav

tunate in journeying. book t page 17 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 argumentative. chokmah of hb:h (pleasant change, visit to friends. herein the angels hb:lkbal and hb:vshryh have rule. xxxvii. the lord of material works. three of pentacles a white-winged angelic hand, as before, holding a branch of a rose tree, of which two white rosebuds touch and surmount the topmost pentacle. the pentacles are arranged in an equilateral triangle. above and below the symbols mars and capricorn. working and constructive force, building up, creation, erection; realization and increase of material things; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudi

carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of hb:h (loss of profession, loss of money, monetary anxiety. herein the angels hb:mbhyh and hb:pnyal rule. xlix. the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white roses and buds, each of which touches a pentacle. pentacles are arranged in two columns of three each: above and below are the symbols taurus and moon of the decan. success and gain in material undertakings. power, influence, rank, nobility, rule over the people. fortunate, successful, liberal and just. if ill dignified, may be purse-proud, insolent from excess, or prodigal. tiphareth of hb:h (success in material things, prosperity in b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

your needs you would do during the waxing cycle of the moon. 5. list examples of magick you would do during the waning cycle of the moon. lesson three tools, clothing and names working tools the working tools are dictated by the tradition to which you belong. in gardnerian, for example, there are eight working tools which include athame (knife, sword, wand, scourge, cords, white-handled knife and pentacle. in the saxon tradition there are fewer: seax (knife, sword and spear. if you are creating your own denomination then you can decide for yourself which to have and which not to have. all tools, after they have been made, are ritually cleansed and purified before use, to remove any negative vibrations. they are then personally charged and consecrated. details for this are given next lesson

new full or new moon ceremony, please keep this point in mind "guardians of the watchtowers" as i have mentioned before, there is a great deal of ceremonial magick that, over the centuries, has found its way into some traditions of the craft. most of it has gone unrecognized by all but a few craft practitioners. the use of the wand, for example, and the word athame; the white-hilted knife and the pentacle, etc. ceremonial magick, as you know, involves conjuring entities and demanding that they do the magician's bidding. surprisingly, just such conjuration is found as part of many traditions' erecting the temple (or, forming the circle, as some of them call it. included in their rituals is what is referred to as summoning the "guardians of the watchtowers, or "guardians of the four quarters

CASE PAUL F THE BOOK OF TOKENS

n should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will whe

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ample, 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 immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the

in many modern covens replaced an actual sexual union (that now tends to occur in privacy between established couples only. the chalice is also central to the sacred rite of cakes and ale that occurs at the end of formal ceremonies- the pagan and much older equivalent of the christian holy communion. the offering of the body of the corn god is made in the honey cakes seite 114 wicca01.txt on the pentacle, or sacred dish, and the beer or wine in the chalice is fermented from the sacrificed barley wine. in primaeval times, actual blood was used to symbolise the sacrifice of the sacred king at lughnassadh, the festival of the first corn harvest. the rite goes back thousands of years. the cakes and ale are consumed by the people acting as high priestess and priest in a dual energy rite or by

an individual chalice set before them, but everyone still drinks one after the other, offering thanks, unless there is a communal chant of blessing before drinking. the chalice can be filled with wine or fruit juice or water, depending on the needs and preferences of the group. the cakes and ale ceremony and the male/female chalice rite can both be easily incorporated into a solitary ritual. the pentacle the pentacle is a symbol of the earth and is familiar to users of tarot packs. it is placed in the north of the altar. it consists of a flat, round dish or disc, engraved with a pentagram within a circle (see page 203 for an explanation of the pentagram and how to draw one. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a s

pentagram within a circle (see page 203 for an explanation of the pentagram and how to draw one. the pentacle has been a magical sign for thousands of years. the five-pointed star of the pentagram within it is a sacred symbol of isis and the single top point is considered by many to represent the triple goddess. you can place crystals or a symbol of the focus of the ritual or charged herbs on the pentacle to endow it with earth energies. it can then be passed through the other elements or empowered by passing over the pentacle incense for air, a candle for fire and burning oils or water itself for the water element. the pentacle can be moved to the centre of the altar once the symbol on it has been fully charged. it is very easy to make a pentacle of clay, wood, wax or metal, and on it mar

lf for the water element. the pentacle can be moved to the centre of the altar once the symbol on it has been fully charged. it is very easy to make a pentacle of clay, wood, wax or metal, and on it mark a pentagram with the single point extending upwards. this is what you might call the all-purpose pentagram- drawn this way it always has a positive influence. you might also like to make a larger pentacle for holding the tiny cakes for the cakes and ale ceremony. you can find special recipes for these cakes in books i have suggested on page 301, but any tiny honey cakes will serve well. the wand the wand is a symbol of fire and should be placed in the south of the altar. the wand is sometimes represented by a spear. both the wand and spear, like the athame and sword, are male symbols. the

in life, but also compassion and the acceptance of the weaknesses of oneself as well as others. gabriel's protection can be felt with each new moon, especially on the day before the crescent is visible in the sky. gabriel stands in the west and his colour is silver. pentagrams the pentagram, as i have already mentioned, is one of the most sacred geometric forms in magick. some witches wear a gold pentacle, a pentagram in a circle (see page 189, on a chain as a sign of their craft. each of the five points of the pentagram represents one of the five elemental powers, so that the uppermost single point is symbolic of spirit, or akasha or ether. it is dedicated to the goddess in her triple aspects. it is the realm of spirituality and the divine spark within all life. the top left point of the

be the circle. the altar is in the centre* place a single large beeswax candle in the centre of the altar. arrange your tools and the four elemental substances, also on the altar, to form a square around the central candle: salt in the north, frankincense, fern or cinnamon incense in the east, a gold candle in the south, for abundance, and a jug of water and two small dishes in the west* set the pentacle containing a honey cake in the north, and place the athame in the east, the wand in the south and the chalice of juice or wine in the west* place a ball of clay or dough within the elemental square, on a dish in front of the candle so that light shines on it* facing north, light the altar candle* take the salt from the north and stir it deosil with your athame, saying: power of new life

to be seen as the wife of the great sky gods. she survives in the form of mary in the christian religion. mutable: the mutable signs of the zodiac are sagittarius, gemini, virgo and pisces, as when the sun enters them the seasons are about to change. those born under them are correspondingly versatile and ready to compromise. oimelc: see imbolc. ostara: the celtic festival of the spring equinox. pentacle: a ritual item, symbol of the earth, consisting of a flat, round disc, engraved with a pentagram. pentagram: a five-pointed diagram, one of the most sacred geometric forms in magick. each of the five points represents one of the five elemental powers. the uppermost, single point is symbolic of spirit, or akasha. poppet: a featureless doll made of cloth that is filled with herbs and used i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

n of a federal europe" submission to the committee on standards in public life by dr kitty little, january 1995. the nolan committee decided not to accept her detailed information about the calculated destruction of britain. they said it was "outside their brief. sure it was. 59 letter to bernard weatherill, speaker of the house of commons, may 1st 1987 60 robert eringer, the global manipulators (pentacle books, bristol, 1980. quoted in treason at maastricht, pl7 61 treason at maastricht, p82, 89 62 dr kitty little "subversive infiltrators into westminster and whitehall. promotion of a federal europe (january 1995) p5, paragraph 19 63 ibid p8, paragraph 29 64 dr kitty little "subversive infiltrators into westminster and whitehall. promotion of a federal europe (january 1995) p10, paragraph

DEMONIC BIBLE

that this king belial must have offerings, sacrifices and gifts presented unto him by the exorcist, or else he will not give true answers unto his demands. but then he tarrieth not one hour in the truth, unless he be constrained by divine power. and his seal is this, which is to be worn as aforesaid, etc (69) decarabia- the sixty-ninth spirit is decarabia. he appeareth in the form of a star in a pentacle, at first; but after, at the command of the exorcist, he putteth on the image of a man. his office is to discover the virtues of birds and precious stones, and to make the similitude of all kinds of birds to fly before the exorcist, singing and drinking as natural birds do. he governeth 30 legions of spirits, being himself a great marquis. and this is his seal, which is to be worn, etc (7

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

unicate with non-physical spiritual entities. a highly advanced technique, most of what is described as "pathworking" today is actually nothing more than guided visualization. pendulum: a device used in one form of divination (q.v) by dowsing (q.v. the motions of a pendulum, a small weight at the end of a short length of thread or fine chain, are often used to communicate with spiritual entities. pentacle: any device which has a pentagram (q.v) on it. usually circular in shape, and made of metal, wood, parchment, or clay material. also, the tool of elemental earth. pentagram: a five pointed star. also called the pentalpha because it can be formed by five capital "a's" it is used to represent spirituality (spirit over the four elements) when it has one point up. with two points up it is sai

DONALDTYSON PENTA

symbol composed of five interlocking line segments in the shape of a five-pointed star. it was also known as the pentalpha because it resembles the uppercase letter a repeated five times and arranged radially so that the legs of the letter overlap (pente is the greek word for five, and alpha is the name for the first greek letter, which is shaped like the english a. it is also sometimes called a pentacle or pentangle in older texts. it is important not to confuse the pentagram with the pentagon, which is a regular plane figure composed of five equal line segments. the military building in washington known as the pentagon is based on this shape. sometimes the term pentagon is used for any plane figure with five sides and five angles, but it is more customarily applied to such a figure with

DONALDTYSON SIGIL

irits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. the magician stood

solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. the magician stood within the pentacle during rituals of evocation, when demonic spirits were called forth into the triangle that was inscribed beyond the boundary of the pentacle. sometimes the pentacle had five points (penta is greek for "five, but the term is employed more generally to include any complex magic circle inscribed on the floor or ground. it is also used, less accurately in my opinion, to refer to inscribed cha

, but the term is employed more generally to include any complex magic circle inscribed on the floor or ground. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especially if these charms have a radial symmetry. for example, a disk that can be held in the hand, and bears the symbol of a pentagram painted upon its surface, might be loosely referred to as a pentacle by some practitioners. properly speaking, a pentacle is not a physical object, it is a symbolic form. you will have a difficult time discovering the subtleties of distinction between these terms in dictionaries, which is why i have taken the trouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

bitants of this world, we must conquer it by means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, ga

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

es: aksakof, a. n. animism and spiritism. leipzig: oswald mutze, 1980. britten, emma hardinge. nineteenth-century miracles. new york: w. britten, 1884. doyle, arthur conan. the history of spiritualism. new york: charles h. doran, 1926. reprint, new york: arno press, 1979. society for psychical research. proceedings vol. 6: 665. al according to eliphas levi, this forms part of the inscription on a pentacle that was a frontispiece to the published grimoire of honorius, an antipope of the thirteenth century. the letters, used to designate a name of god, were reversed on the pentacle, said to be part of a ritual for the evocation of evil spirits. al was also a word of considerable importance to magician aleister crowley. it was the name given to the revelation he received in 1904 that became t

ory should be. yes, there was the sage, surrounded by his retorts, alembics, crucibles, furnace, and bellows, and, best of all, supported by familiars of gnome-like appearance, squatting on the ground, one blowing the fire (a task to be performed daily for six hours continuously, one pounding substances in a mortar, and another seemingly engaged in doing odd jobs. involuntarily my eyes sought the pentacle inscribed with the mystic word abracadabra, but here i was disappointed, for the black arts had no place in this laboratory. one of the familiars had been on a voyage of discovery to london, where he bought a few alchemical materials; another had explored spain and morocco, without finding any alchemists, and the third had indeed found alchemists in algeria, though they had steadily guard

lities: when 9 is multiplied by an singledigit number, the sum of the two digits of the product is 9. the number 4 is considered bad-luck because its chinese pronunciation, si, sounds similar to the word for death. as with the elements, color and numbers are also associated with the eight compass points. sources: eitel, e. j. feng-shui: the rudiments of natural science in china. bristol, england: pentacle books, 1979. lagatree, kirsten m. feng-shui: arranging your home to change your life. new york: villard books, 1996. rossbach, sarah. feng-shui: the chinese art of placement. new york: e. p. dutton, 1983. skinner, stephen. the living earth manual of feng-shui: chinese geomancy. london: routledge& kegan paul, 1982. too, lillian. essential feng-shui: a step-by-step guide to enhancing your r

sing austerity of manners similar to early quakers. the labadists emphasized community of property within the church and continuance of prophecy. among the works of labadie (which were condemned) was le veritable exorcisme, au l unique moyen de chasser le diable du monde chretien (1667. labarum a kabalistic sign embodied in the great magical monogram. the labarum is the seventh and most important pentacle of the enchiridion, a collection of sixteenth-century prayers and charms ascribed to pope leo iii. laboratoire d etudes des relations entre rythmes cosmiques et psychophysiologiques established by psychologist michel gauquelin and his wife, francoise, for the study of cosmic influences in relation to the psychology of personality. over 20 publications were released during gauquelin s life

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he 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 his evocations. portable forms of magic circles were some

ary spirit is accomplished by its adjuration by air, water, fire, and earth, by breathing, sprinkling, the burning of perfumes, by tracing on the ground the star of solomon and the sacred pentagram, which should be drawn either with ash of consecrated fire or with a reed soaked in various colors, mixed with pure loadstone. the conjuration of the four should then be repeated, the magus holding the pentacle of solomon in his hand and taking up by turns the sword, rod, and cup, this operation being preceded and terminated by the kabalistic sign of the cross. in order to subjugate an elementary spirit, the magus must be himself free of their besetting sins, thus a changeful person cannot rule the sylphs, nor a fickle one the undines, an angry man the salamanders, or a covetous one the gnomes (

rom the greek micros, small; and kosmos, a world. the little world of the human being, as distinct from the macrocosm, or great world, of the universe. the relationship between microcosm and macrocosm has preoccupied philosophers for many centuries, with the macrocosm believed to be symbolized in the microcosm. according to some occultists, the microcosm was itself symbolized by the pentagram, or pentacle,.a fivepointed star believed to represent humanity and the summation of the occult forces. paracelsus held that this sign had a marvelous magical power over spirits and that all magic figures and kabalistic signs could be reduced to two.the microcosm and the macrocosm (see also magical diagrams) micro-pk term used to denote psychokinetic (paranormal movement) effects that are weak or minu

uation he joined the faculty of the department of philosophy of the university of alberta, edmonton, canada. in the field of parapsychology, he studied the question of personal identity with reference to the possibility of a purely psychical entity. he was also interested in theories of survival and discussed questions of identity and survival in his book survival and disembodied existence (1970. pentacle (or pantacle or pentagram) a five-pointed star formed from five straight lines of equal length, a symbol frequently used in magical rituals. when a single point projects upward, with two points on the base projecting downward, it is used in modern neo-paganism and wicca (witchcraft) groups as a symbolic invocation of positive influences. when turned upside-down, it is used by post-christi

d in modern neo-paganism and wicca (witchcraft) groups as a symbolic invocation of positive influences. when turned upside-down, it is used by post-christian satanic groups as symbolic of the invocation of satan and evil (in the christian sense of that term. satanists frequently impose the figure of a goat with two ears pointing upward and its beard pointing downward on the reverse pentagram. the pentacle has a wide use in religions. it has been used within christianity in such a way that the five points represent the wounds of the crucified christ. a more common contemporary use refers back to the star which hovered in the sky when the baby jesus was born. it is found on the flag of many muslim countries. in ancient greece, the pentacle was used by the pythagoreans to symbolize perfection

represent the wounds of the crucified christ. a more common contemporary use refers back to the star which hovered in the sky when the baby jesus was born. it is found on the flag of many muslim countries. in ancient greece, the pentacle was used by the pythagoreans to symbolize perfection. in folklore, the sign has been traced on windows and doors in order to repel witches. in ritual magic, the pentacle has played an important part in evoking or repelling spirits. it was usually associated with holy or unholy names of power and inscribed or engraved with great care and concentration. a six-pointed version or hexagram is often known as the seal of solomon (see also magical diagrams) sources: valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. pent

alexander aksakof. reclaiming the reclaiming tradition of contemporary american witchcraft developed from a working collective in san francisco in the summer of 1980 when diane baker and starhawk decided to co-teach a basic class in witchcraft. the initial class became so popular that a series of three classes were created which became known as the original core classes.the elements of magic, the pentacle of iron, and rites of passage. classes were team-taught within a sacred space. this group of teachers and their students shared what they learned and eventually coalesced into a reclaiming collective. soon classes were offered in groups consisting of all women, all men, or mixed genders; many of these classes evolved into future covens. during the 1980s, many collective members and people

dia of occultism& parapsychology. 5th ed. 1292 the core classes of the reclaiming tradition the development of the core classes derived from starhawk s and diane baker s basic classes in witchcraft. the first class, known as the elements of magic, teaches basic ritual, concepts and correspondences, energy sensing and projecting, shifting consciousness, spellwork, and theology. the second, or iron pentacle class, based upon a faery witchcraft concept, focuses on trance work and the discovery of the healing powers of the human body through meditations on the five-pointed star. the points represent sex, self, passion, pride, and power. its opposite is the pentacle of pearl whose points represent love, law, wisdom, knowledge, and power. both pentacles have correspondences with the head, hands

ivation of ecstatic states (customarily without the use of entheogens or psychotropics) and divine colloquy.more shamanic than ceremonial (7) cultivation of self-empowerment, self-discovery, and creativity (8) extensive use of chanting and breathwork in magical rites (9) intense energy-raising, often using our trademark spiral dance (or even double helix/dna molecule dance (10) magical use of the pentacle of iron construct and its obverse, the pentacle of pearl (11) concept of three souls (13) encouragement of the creation of new ritual forms by anyone. reclaiming rituals are typically loose in structure, high in energy, and ecstatic in nature. deities reclaiming has no specific pantheon, rather, invokes goddess into circles and often, but not always, god. collective classes, covens, and c

of light and a seal of will. presenting it to the smoke of the perfumes:.by the brazen serpent before which fell the serpents of fire, be thou unto me as a sign of light and a seal of will. breathing seven times upon the talisman:.by the firmament and the spirit of the voice, be thou unto me as a sign of light and a seal of will. lastly, when placing some grains of purified earth or salt upon the pentacle:.in the name of the salt of the earth and by virtue of the life eternal, be thou unto me as a sign of light and a seal of will. 2. the talisman of the moon should be composed of a circular and well-polished plate of the purest silver, being of the dimensions of an ordinary medal. the image of a crescent, enclosed in a pentagram, should be graven on the obverse side. on the reverse side, a

FREEMASONS SATANISM AND SYMBOLISM

main.html http//167.217.91.135/graphics/home.htm the women's division of freemasonry; eastern star (above right) is based upon the "evil satan" star, the goats head of mendes. this is one of the infernal names of satan within satanism. in looking at the eastern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witc

one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of

FULLER J F C SECRET WISDOM OF THE QABALAH

15 for they had a crafty design to rid themselves of the supreme power and to secret wisdom of the qabalah page 59 transfer his glory to another. 16 the inner meaning of the tower of babel is that any attempt to possess the secrets of heaven in order to divulge them to the uninitiated on earth must lead to misunderstanding and anarchy- a confusion of tongues, that is of false symbols. a universal pentacle cannot be constructed for the unpurified multitudes, for the multitudes can only comprehend parables. we have now descended a long way in the hierarchy of evil. from the divine we have touched bottom in the magical, and yet all we have explained is included in the words of the emerald tablet of hermes trismegistus: gthat which is above is like that which is below, and that which is below

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

this effect to their landlords,whooccupied the lower part of the building.nowat this point two odd circumstances met together. the landlords were, in fact, an evangelical society of the strictest protestant principles.thatwas one circumstance.theother was this: the firm wrote their letter begging for a slight delay on'unknownworld' letter paper, which displayed the magazine cover in miniature: a pentacle of light, a strong spirit proceeding from it, and, for alliremember, other apparatus of magic. and happy magic, indeed, resulted from this letter.theevangelical societywrotein horror: they had never imagined that anything so dreadful was being done on their premises; they begged the publishers of'theunknownworld' not to speak of a trifle of rent owing,butto go forthwith in god's name. and

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s a short accountofthe alchemicaluseofthetablets.hisunsignedbutappears to be in mathers' hand:before commencing any alchemical process, and at the different stages of it, bring the cucurbite, retort, crucible, or other vessel containing the matter, place it in the centre of the table and range the66thegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove t

GILBERT THE SORCERER AND HIS APPRENTICE

rth- tzaphon27.thearchangels of the four elements.t..michael.6.raphael 'y auriel or uriel\lgabriel28. theofthe four elements.t>.arel.'m'm..6.chassanren'y phorlakh\ltaliahad29.therulers of the four elements.t>.seraph:"e-.6.ariel'vkerub\ltharsis30.the kings of the four orders of elementals. salamanderst>.djin.sylphs.6.panllda. gnomes'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the fo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nsively with rites of invocation and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to decide what tools you want to use, and how to use them. incense. incense purifies the air and sets the mood. it can al

GOETIA LUCIFERIAN

scious and symbols which represent the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impuls

e of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of ou

ied, for i shall bring you forth into the world of flesh once again. by the sacred center of the arcanum of shadow and light, within the ourabouris circle i am bound and free, yet as you are spirit n. shall you enflesh my desires of which i speak. by my command and will do you bring forth that which i have called you for, that i shall also seek your servitors, those whom obey your command. by the pentacle of solomon have i summoned thee! give unto me a true answer communion depending upon the technique of the summoning, being sexual congress, ceremonial or meditative (black mirror, you will want to envision this spirit outside of the self, in the summoning triangle of spirits. notice the attributes of the spirit, what makes it powerful and what it represents to you. 33 preparing the materi

ng, that of vampyres and wolves. king belial demands sacrifice, which is of a sexual nature. a powerful will is required to restrain and hold this force in the evocation circle or black mirror, from which then the sorcerer should immolate the self in this daemonic force the isolated and immortal psyche& decarabia decarabia is the sixty-ninth spirit of solomon, who appears as a burning and flaming pentacle, then at the command of the magician takes the shape of a man. decarabia instructs the sorcerer on astral and dream shape shifting, how one may transform into a bird or bat, to fly forth and discover darker places of the earth, as well as coming before the magician and acting in the natural way in which birds do. decarabia teaches also the use of stones and elements in sorceries. he gover

GOLDEN DAWN RITUALS Z2

n the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d

ormulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the

ed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the ef

king. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

else, a karmic force will also seep iinto the object and link iit with iits creator. with proper use, your magical weapons will automatically become ppowerfultalismans. they will become charged with your own emotional and psychic energies. additional talismans can be made for specific ppurposesbut all should come under the following general headings: earth: taurus, virgo, capricorn, venus, moon, pentacle, black, north. water: cancer, scorpio, pisces, mars, cup, blue, west. air: gemini, libra, aquarius, saturn, mercury, sword, yellow, east. fire: aries, leo, sagittarius, sun, jupiter, wand, red, south. 94 when you practice the exercise to gain the knowledge and conversation of your holy guardian angel, you will need to design and make your own talisman of iliatai. figure 5 shows an example

the watchtower of earth and say, ikzhikal (ee-keh-zod-hee-kal, 1 invoke you from the watchtower of earth to come forward and instill the power of fruitfulness within my pantacle (see the forces of fruitfulness entering into your pantacle. step 3. address the seniors and say, laidrom (el-ahee-dar-ohem, 1 invoke you from the watchtower of earth to come forward and bestow the desire of mars upon my pentacle (see the forces of desire entering finto your pantacle. akzinor (ah-keh-zodee-noh-rah, i invoke you from the watchtower of earth to come forward and bestow the generosity of jupiter upon my pantacle (see the forces of generosity entering into your pantacle. lzinopo (el-zodee-noh-peh, i invoke you from the watchtower of earth to come forward and bestow the memory of the moon upon my pantac

HAMIL THE ROSICRUCIAN SEER

et and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6therosicrucianseertheoperator must have the seal and character of the spirit he would invoke. also the pentacle and character of the planet governing the day and hour of the operation, written on virgin parchment and duly consecrated in the aforesaid manner.consecration of the crystaleternal god who by thy wisdom has given and appointed great power in the characters and other holy writings of thy spirits and hast given unto them that useth them faithfully, power thereby to work many things. bless n

HEPTAMERON

rom thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the exorcisers or spectators: through our lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, the

if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on the middle of the sword, let there be written this name agl

k them, and that they may declare and shew unto us those things which by me or us shall be commanded them, not hurting any creature, neither injuring nor terrifying me or my fellows, nor hurting any other creature, and affrighting no man; but let them be obedient to my requests, in all these things which i command them. then let him stand in the middle of the circle, and hold his hand towards the pentacle, and say, per pentaculum salomonis advocavi, dent mihi responsum verum. then let him say, beralanensis, baldachiensis, paumachi& apologi sedes, per reges potestaiesi magnanimas, ac principes pr potentes, genio liachid, ministri tartare sedes: primac, hic princeps sedis apologi nona cohorte: ego vos invoco& invocando vos conjure, atque supern majestatis munitus virtute, potenter impero, pe

post h c videbis infinitos sagittarios cum infinita multitudine bestiarum horribilem: qu ita se componunt, ac si vellent devorare socios& tamen nil timeant. tunc sacerdos sive magister, adhibent manum pentaculo, dicat: fugiat hinc iniquitas vestra, virtute vexilli dei. et tunc spiritus obedire migistro coguntur& socii nil amilius videbunt. then let the exorcist say, stretching out his hand to the pentacle, ecce pentaculum salomonis, quod ante vestram adduxi pr sentiam: ecce personam exorcizatoris on medio exorcismi, qui est optim deo munitus, intrepidus, providus, qui viribus potens vos exorcizando invocavit& vocat. venite ergo cum festinotione in virtute nominum istorum, aye, saraye, aye, saraye, aye saraye, ne differatis venire, per nomina terna dei vivi& veri eloy, archima, rabur& per h

INITIATION INTO HERMETICS

has to perform the loading through the projection of his own body. in case it is meant for somebody else, he has to execute the projection directly from the universe. furthermore, he has to make sure about the manner in which he intends to call his elementary, whether by a ritual, a formula, or a gesture. he must know if he wishes to bind it to a puppet or any other object such as a talisman or a pentacle. he also has to decide on the place in which the elementary has to be kept in order not to be touched by strangers. having considered all this carefully and written notes of it, he may begin with the practice. in this third method i will describe an elementary created with the fire element, which the magician may use for his own purposes. draw a circle on a piece of paper, in the middle o

which he is binding or enclosing his power, his ultimate cause, his fluid. its shape and its material value are of no importance at all to him. he neither considers beauty nor fashion nor prestige. it represents to him an object with the help of which, by binding his powers to it, he produces certain causes destined to liberate the desired effect irrespective of the bearer believing it or not. a pentacle, on the other hand, is a specific object, a talisman being in accordance with the laws of analogy concerning the desired strength, faculty and cause. the magician has to consider these rules of analogy when he is producing and loading such a pentacle, which he will always prefer to the talisman, especially if he wants to communicate with beings of other higher worlds, no matter whether go

ed magician will find his own loadings with the help of his intuition. the ten ones mentioned here are supposed to serve as a rule of conduct only, and therefore a brief description appears indicated. 2-1. loading with willpower& imagination this is the simplest and easiest method, the effect of which depends on the willpower and the imaginative faculty of the magician. every talisman, amulet and pentacle, with the exception of paper and parchment amulets, has to be cleared from the fluid clinging to it before the magic loading can be performed. the best way to do so is with the help of the magic of water. take a glass of fresh cold water and dip the talisman into it. while doing so, concentrate on the water taking away all evil influences. hold onto this concentration for quite a while. a

n cosmic powers are employed with the help of suitable letters, words, etc, regarding the cosmic rhythm, sound, color and quality. 2-6. loading by accumulation of elements this possibility of loading is offered to every magician who went through his practical training up to now. supposing the magician wants a certain result to be achieved through an element-principle, he will load the talisman or pentacle with the corresponding element. the loading itself happens in the same way as described in method 2, by accumulation of the vital power only excepting that the desired element is used instead of the vital power. for a personal use, the accumulation takes place in the own body, but for other persons it is done directly from the universe. for example, if one element is difficult to master

K AMBER THE BASICS OF MAGICK

th or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. the banishing ritual one of the most basic and useful ceremonial rituals of magick is called the *banishing ritual, or lesser ritual of the pentagram. a pentagram (or pentacle) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick cere

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

. members, who become gradually involved in a series of rituals, are introduced to the fraternity s holy book, the scroll of daath. the fraternity s rituals focus on the all-mother, and the importance of the high priestess as the chief spiritual guide and ritual leader of the group. the group guide, the high priest, and the high priestess are the heads of the fraternity, whereas the circle of the pentacle, and the brotherhood of the cup represent the core of the fraternity. see also magic and magical groups for further reading: melton, j. gordon. the encyclopedia of american religion. detroit, mi: gale research, 5th ed, 1996. the path of light. philadelphia: fraternity of light, 1974. fraternity of the hidden light fraternity of the hidden light is the english name of the fraternity known

LIBER 777

balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table of correspondences 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (cadent) clxxii. as col. cxlviii (cadent) 15 aroueris assicean anubis lencher horus asentacer 16 serapis asicath helitomenos virvaso

LIBER A

a/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own hand and weapon. let it when finished be consecrated as he hath

LIBER COLLEGII SANCTI

rom all other engagements for four whole days from that date. 7. he may at any moment withdraw from his association with the a a, simply notifying the zelator who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic pentacle, according to the instruction in liber a. one month before the completion of his eight months, he shall deliver a copy of his record to his zelator, pass the necessary tests, and repeat to him his chosen chapter of liber vii. 9. he shall in every way fortify his body according to the advice of his zelator, for that the ordeal of advancement is no light one. 10. thus and not otherwise may

LIBER GRADUUM MONTIS ABIEGNI

l of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta

admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in paper b, class d. he receives liber vii. examination in liber o, caps i..iv, theoretical and practical. examination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge

LIBER LXXVIII

very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two

xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 of e to 20 of f. b of e king of gnomes. a description of the cards of the taro 21 xviii the queen of th

gnomes. xx princess of the echoing hills: rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with rich brown hair, standing on grass or flowers. a grove of trees near her. her form suggests hebe, ceres, and proserpine. she bears a winged ram's head as a crest: and wears a mantle of sheep-skin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pentacles. she is generous, kind, diligent, benevolent, careful, courage-ous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. e of e princess and empress of the gnomes. throne of the ace of pentacles. a description of the cards of the taro 23 eyes grey or ha

sea ibis, crayfish issuing from cup, river scorpion, eagle; serpent issuing from cup, lake dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace crests winged black horse fs head leopard fs head, winged lion fs head, winged tiger fs head peacock with opened fan ibis eagle swan winged hexagram winged chil

nse of great: gpenny wise and pound foolish h: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of (skill: prudence: cunning. therein rule those mighty angels hyaka and lathk. xxv the lord of material gain nine of pentacles a white radiating angelic hand, holding a rose branch with nine white roses, each of which touches a pentacle. the pentacles are arranged thus i: and there are rosebuds on the branches as well as flowers$ and f above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much increase of goods. herein those mighty angels layzh and hydla have rule and dominio

ish; alternatively talkative and suspicious. kind, yet wavering and inconsistent. fortunate in journeying. argumentative. chokmah of (pleasant change, visit to friends. herein the angels labkl and hyrcw have rule. xxxvii the lord of material works three of pentacles a white-winged angelic hand, as before, holding a branch of a rose tree, of which two white rosebuds touch and sur-mount the topmost pentacle. the pentacles are arranged in an equilateral triangle. above and below the symbols% and j. working and constructive force, building up, creation, erection; realization and increase of material things; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudiced. keen in

s, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of (loss of profession, loss of money, monetary anxiety. herein the angels hyhbm and laywp rule. xlix the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white roses and buds, each of which touches a pentacle. pentacles are arranged in two columns of three each i. above and below are the symbols b and= of the decan. success and gain in material undertakings. power, influence, rank, nobility, rule over the people. fortunate, successful, liberal and just. 44 liber lxxviii if ill dignified, may be purse-proud, insolent from excess, or prodigal. tiphareth of (success in material things, prosperity

gels from the equinox printing (the compositor consistently gave kaph for nun) and planetary symbols for small cards; a few more were corrected by the present editor. the ankh design has been re-drawn and coloured. it has not, however, been completely conformed to the description in the text: adding the names of the trumps to the circle would make an unreadable mess of it; and the taurus sign and pentacle would have to be made disproportionately small to fit in the earth space where the arms of the tau join. the writing in theban script at the top reads hru not hua and should be read left to right (the theban script corresponds to the latin alphabet, not the hebrew. the bulk of this text is either quoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably comp

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

od, thy will and not mine be done through jc, thine only begotten son our lord. amen "the invocation [the magician, having properly consecrated his vestments and utensils and being protected by his circle, now calls upon the spirits to appear and accede to his demands "spirits, whose assistance i require, behold the sign and the very hallowed names of god full of power. obey the power of this our pentacle; go out your hidden caves and dark places; cease your hurtful occupations to those unhappy mortals whom without ceasing you torment; come into this place where the divine goodness has assembled us; be attentive to our orders and known to our just demands; believe not that your resistance will cause us to abandon our operations. nothing can dispense with your obeying us. we command you by

MASTERING WITCHCRAFT

e bracelet: this is usually made of copper or silver an is worn by witches of either sex, again as a form of identity sign. however, unlike the necklace, it is engraved with the witch name of the bearer, the coven symbol (which is often an animal such as an owl, cat, or serpent, and his rank in it. there are usually only two "degrees" of rank, that of the triangle and the more advanced one of the pentacle. if male, the leader of the coven is sometimes known as the magister or master, the female as the high priestess. these are generally honorary ranks and titles, however, and simply indicate seniority of membership for the most part. very occasionally are they indications of power (see chapter 7 "the coven and how to form one" for more on this) sometimes coven members will wear the bracele

ometimes known as the magister or master, the female as the high priestess. these are generally honorary ranks and titles, however, and simply indicate seniority of membership for the most part. very occasionally are they indications of power (see chapter 7 "the coven and how to form one" for more on this) sometimes coven members will wear the bracelet to signify the triangle, and the garter, the pentacle grade. should you not belong to a properly formed coven, your name in witch runes will be all you need to have, plus any other amuletic symbols of good luck you may choose, such as your zodiac birth sign and planet. similar to the bracelet are the ring and the pendant. these are usually the only witch jewels bar the necklace that actually possess gems or stones set into them. these are th

burner or chafing dish, also known as the thurible. l the witches' cup- also known as the chalice. l the witches' spellbook- known variously as a witches' bible, workbook, liber spirituum, or book of shadows. with these simple though basic tools you will be able to manufacture all the other magical artifacts that are mentioned in the following pages; the wand, the speculum, the candlesticks, the pentacle, the mandragore, and the alraun, and all the talismans, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (

, cover the back and binding of this book with a material of you own choice. many practitioners favour velvet or moire silk. others prefer a leather or skin, often reptile. the choice of colour ranges from black or white to red and green, even an occasional silver or gold! you should then exorcise the book with water and fir then, with a pen and ink specially bought for this purpose, draw in this pentacle and its runes on the front side of the first page and the reverse of the last. as you draw in each rune, chant the following words: book of words, book of deeds, blessed be thou book of art! the "art" referred to is magical art, needless to say. finally, write your own witch name in the centre of the pentacles, charging each letter as you do so in the usual way, and sealing again with the

and wormwood. hollow out a piece of wood in the manner suggested for a show-stone pedestal, stain or paint it black with wormwood paint, and glue in the black mirror, curved side inwards. cense and seal. this is your speculum, which may be used in exactly the same way as the crystal. both the mirror and the show stone should be kept wrapped in a black cloth, preferably silk, when not in use. the pentacle of protection now you have all the instruments except one that you will need for the greater forms of divination. that last implement is the pentacle, which it is advisable to wear during any ritual involving conjuration, bar none, whether it be a sending or a divination. should the power raised by the formulae "short" and rebound upon you as the operator, or in any way go awry, the penta

rmulae "short" and rebound upon you as the operator, or in any way go awry, the pentacle of protection will be your only means of "earthing" the force if it is one which has been raised via the deep mind of the operator himself and, as such, is not subject to the restricting power of the boundary circle, which limits the activities of any alien or invading entities. cautious practitioners don the pentacle for all magical operations, even rudimentary ones of casting the runes or a simple love spell. for instructions regarding the making of your pentacle, see chapter 5 which deals with the important matter of countermagic and protection. the conjuration of vassago having now assembled the primary instruments of the greater divinations, you are ready to perform one such operation yourself. th

your assistants throughout the operation. on the table itself should stand your show stone, or speculum, within the triangle, and to either side and about twelve inches behind it should stand two of your candlesticks containing exorcised white candles. the person who is to perform the ritual must hold the wand in his right hand; upon his breast (and indeed those of his assistants) should hang the pentacle of protection. when all is safely in position, kindle your mercury incense and candles, and trace around your floor a triangle with your athame. then proceed to cast your circle and exorcise it with fire and water as usual. having done this, you should next perform the square of mercury ritual to attune yourself. then replenish your thurible this time using "vassago" incense. now, take tw

lso composed by you. in the small triangle on the altar should be placed a photograph of the deceased flanked by the lamps of art and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance

trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro menut i name the [name of deceased] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witches, who are hermetically inclined, say that it is an abbreviated version of the alchemical rose cross, whereas others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pira

thin disguise for those original watchers, or witchentities, with which you are beginning to become acquainted. two of these you have already been introduced to, namely, herne, the wise one, and habondia, the lady of delight, subject of the present chapter. the third you have yet to meet the earth power, which we will deal with in the following chapter, which is devoted to the construction of the pentacle and mandragore, among other things, and deals with the problems of protection, counter-magic, and general well-being. because of the fact that this spell calls upon the powers of genuine witch entities, albeit under a cabalistic guise, and contains some rather pleasing imagery, it is made use of frequently by poetically inclined witch novices. in my opinion it is somewhat verbose, as most

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ing, which is full of seals of various spirits, and is not the same as the present book, though extremely valuable in its own department. in editing this volume, i have omitted one or two experiments partaking largely of black magic, and which had evidently been derived from the two goetic works mentioned above; i must further caution the practical worker against the use of blood; the prayer, the pentacle, and the perfumes, or temple incense, rightly used, are sufficient as the former verges dangerously on the evil path. let him who, in spite of the warnings of this volume, determines to work evil, be assured that evil will recoil on himself and that he will be struck by the reflex current. this work is edited from several ancient mss. in the british museum which all differ from each other

rs proper to the planet. saturn ruleth over lead; jupiter over tin; mars over iron; the sun over gold; venus over copper; mercury over the mixture of metals; and the moon over silver. they may also he made with virgin parchment paper, writing thereon with the colors adopted for each planet, referring to the rules already laid down in the proper chapters, and according to the planet with which the pentacle is in sympathy. therefore unto saturn the color of black is appropriated; jupiter ruleth over celestial blue; mars over red; the sun over gold, or the color of yellow or citron; venus over green: mercury over mixed colors; the moon over silver, or the color of argentine earth. the matter of which the pentacle is constructed should be virgin, never having been used for any other purpose; o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

parchment, and write therein, with red ink, the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the center of the table, thou shalt surround the said table with a white curtain; clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility (for the prayer beginning "adonai elohim &c, see book i, chapte

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey. editor s note. the hebrew letters within the square are the four great names of god which are written with four letters: yhvh, yod, he, vau, he; adni, adonai; iiai, yiai (this name has the same n

ote. the hebrew letters within the square are the four great names of god which are written with four letters: yhvh, yod, he, vau, he; adni, adonai; iiai, yiai (this name has the same numerical value in hebrew as the name el; and ahih, eheieh. the hebrew versicle which surrounds it is from psalm lxxii 9 "the ethiopians shall kneel before him, his enemies shall lick the dust" figure 12. the second pentacle of saturn. this pentacle is of great value against adversaries; and of especial use in repressing the pride of the spirits. editor s note. this is the celebrated s a t o r a r e p o t e n e t o p e r a r o t a s, the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval magic; and, save t

t value against adversaries; and of especial use in repressing the pride of the spirits. editor s note. this is the celebrated s a t o r a r e p o t e n e t o p e r a r o t a s, the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval magic; and, save to very few, its derivation from the present pentacle has been unknown. it will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of ihvh. the hebrew versicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five l

rom the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increased numbers, added to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacl

. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels: omeliel, anachiel, arauchiah, and anazachia, written in hebrew. figure 14. the fourth pentacle of saturn. this pentacle serveth principally for executing all the experiments and operations of ruin, destruction, and death. and when it is made in full perfection, it serveth also for those spirits which bring news, when thou invokest them from the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding

which bring news, when thou invokest them from the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names o

treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this penta

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

; 2, auphanim, wheels; 3, aralim, thrones; 4, chaschmalim, brilliant ones; 5, seraphim, fiery ones; 6, melakim, kings; 7, elohim, gods; 8, beni elohim, sons of the elohim; 9, kerubim, kerubim. the versicle is from psalm xviii 7 "then the earth shook and trembled, the foundations of the hills also moved and were shaken, because he was wroth" the key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqia

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

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

that this king belial must have offerings, sacrifices and gifts presented unto him by the exorcist, or else he will not give true answers unto his demands. but then he tarrieth not one hour in the truth, unless he be constrained by divine power. and his seal is this, which is to be worn as aforesaid, etc (69) decarabia- the sixty-ninth spirit is decarabia. he appeareth in the form of a star in a pentacle, at first; but after, at the command of the exorcist, he putteth on the image of a man. his office is to discover the virtues of birds and precious stones, and to make the similitude of all kinds of birds to fly before the exorcist, singing and drinking as natural birds do. he governeth 30 legions of spirits, being himself a great marquis. and this is his seal, which is to be worn, etc (7

emain unto the day of doom, and never more to be remembered before the face of god, who shall come to judge the quick, and the dead, and the world, by fire. then the exorcist must put the box into the fire, and by-and-by the spirit will come, but as soon as he is come, quench the fire that the box is in, and make a sweet perfume, and give him welcome and a kind entertainment, showing unto him the pentacle that is at the bottom of your vesture covered with a linen cloth, saying: the address unto the spirit upon his coming. behold thy confusion if thou refusest to be obedient! behold the pentacle of solomon which i have brought here before thy presence! behold the person of the exorcist in the midst of the exorcism; him who is armed by god and without fear; him who potently invocateth thee a

t thou remain affably and visibly here before this circle (or before this circle and in this triangle) so constant and so long as i shall have occasion for thy presence; and not to depart without my license until thou hast duly and faithfully performed my will without any falsity. then standing in the midst of the circle, thou shall stretch forth thine hand in a gesture of command and say: by the pentacle of solomon have i called thee! give unto me a true answer! then let the exorcist state his desires and requests. and when the evocation is finished thou shalt license the spirit to depart thus: the license to depart. o thou spirit n, because thou hast diligently answered unto my demands, and hast been very ready and willing to come at my call, i do here license thee to depart unto thy pro

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

t god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably speaking to me with a voice intelligible& to my understanding, therefore come ye, come ye,in the name of adonay zebaoth, adonay aamioram, come, why stay ye, hasten adonay saday the king of kings commands you- when he appears, show him the seal& pentacle of solomon saying "behold the pentacle of solomon which i have brought before your presence" as it is showed in the first book goetia at the latter end of the conjurations, also when you have had your desire of the spirit, license him to depart as is showed there in the book goetia &c. so endeth the second book called theurgia goetngthe pauline art book iii of the lemegeton lemegeton: cla

MICHAEL FORD WITCHMOON

kers. this is to be noted, the infant shaky steps of what will come after this. throw your soul into the workings! keep in mind that sathan/satan is but the mind, and is a great well of inspiration and knowledge to those that may summon this force. you should conduct this working on a full moon night, or at noon when the sun is high. the inverted pentagram will be used in this rite; a traditional pentacle upon the altar will do well. you will also need your anthame. the mirror in front of the altar should be illuminated with black candlelight. the circle should be cast before the altar with the billowing smoke of incense. you will also want a quill and parchment paper, to scribe in black ink the oath which you shall sign in the blood of your left hand. the parchment should be written in so

magickal change is in delving into the great dark subconscious itself. the subconscious is linked, as a partial gateway, to the abyss and its guardian choronzon. each individual is a carrier of the current. there are doors, linking us to the great effigy of magickal power, within every person who is called by their lineal descent of witch blood. this single door embraces the many symbols, be they pentacle or chaos sphere, the aim is primarily the same- to explore and make use of the mind. to control the universe relevant to his or her manufactured reality. i have found that varied techniques, employed by various minds, embody a single key and have but one significance. through them it is possible for the inspired individual to manipulate and control the way he or she desires. the essence o

MICHAEL WYNN THE SOUL TRAVELERS

a scrying mirror, in it s most basic form, is often just a piece of glass that has been painted black on one side. some times the scrying mirror is used for astral travel, other times it is used as a place for spirits, even the weaker ones, to reveal themselves and other visions to the magician; the scrying mirror is a magical television screen. a ritual tool of lesser importance (i think) is the pentacle. this is usually a wooden or clay disk, the size of a dinner plate, and has a pentagram drawn upon it. the pentacle is essentially a spiritual shield. this implement corresponds to the element of earth. earth, whose symbol is a downward pointing triangle with a horizontal line through it s center, is associated with the bull, the north, earthy colors like green and brown, and arch-angel u

lly a wooden or clay disk, the size of a dinner plate, and has a pentagram drawn upon it. the pentacle is essentially a spiritual shield. this implement corresponds to the element of earth. earth, whose symbol is a downward pointing triangle with a horizontal line through it s center, is associated with the bull, the north, earthy colors like green and brown, and arch-angel uriel. the ritual tool pentacle should not be confused with the talismanic pentacles that are used to bind spirits and energies to. before being used in ritual, all ritual tools undergo a ceremony of consecration, which is a ritual where that tool is magically activated. the four animals assigned to the first four elements (lion,eagle,human,bull) also appear in the bible. ezekiel remarks on four living beings that came

cause physical harm, feelings of attraction, and discord in other people. he may also ask the spirit to cause changes in the weather, cause disruption in entire organizations, and even find hidden things. magic of this type, that alters the world outside the magician, is called thaumaturgic magic. once present, the magician may demand that the spirit empower a talisman. a talisman, often called a pentacle, is a physical object that represents a spiritual energy. the talisman--michael wynn's "the soul travelers" 57 becomes the physical abode of a spirit or energy that is constantly working to fulfill the purpose of the talisman. the purpose or duty of a talisman depends largely on the spirit used to empower it. each of the 5 elements and 7 planets corresponds to a specific personality type

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

g the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremonies with the point upwarhs, its nature is transformed into an instrument similar to the wand. the elemental weavons of the wand, cup, dagger, and pentacle are symbolical representations of the forces employed for the manifestation of the inner self, the elements required for the incamation of the divine. they are attributed to the four letters of tetragrammaton all of these are worth making, and by creating them and continually employing them intelligently in the ways shown by the various rituals, the student will find a new power developin

name of adonai melekh, i declare this temple closed in the grade of zelator. hiero 1111 1 11 111 hiereus tlll 1 11 1111 heg 1111 1 11 111 candidate is let out by hegemon. ceremony of the o= el grade of theoricus- v31+ fi 32 nd p29 eas [h ierophantl i 1st par+ 61, key of tarot iq"p- ngt b e -x, c 0 5 s% i flaming swovd i incense i e r e u s l w theoricus ritual 155 <70> requirements: in the east- pentacle, banner of east and west. on the altar- fan, lamp, cup, salt, surrounding the altar diagram of the universe. for the zelator- hoodwink, cubical cross (1st point; caduceus (2nd point. opening temple arranged as in diagram for the 32nd path. members assembled and clothed. lamp on altar lighted. members present, but not takingoffice, rise at the words "let us adore the lord and king ofairt'a

ng pentagrams within a circle before the air tablet. hiero and the elohlm said-"let us make adam in our image, after our likeness, and let them have dominion over the fowl of the air" the golden dawn: volume i1 book two <72> hiero hiero hiero hiero hiero hiereus heg hiero heg hiero hiero hiero in the name yod he vau he and in the name of shaddai el chai spirits of air adore your creator. takes up pentacle and at the words "head of the man" makes the sign aquarius before tablet. in the name of raphael, the great archangel of air, and in the sign of the head of the man, spirits of air adore your creator! makes cross with pentacle. in the name and letters of the great eastern quadrangle, revealed unto enoch by the great angel ave, spirits of air adore your creator (holding pentacle on high) i

oss with pentacle. in the name and letters of the great eastern quadrangle, revealed unto enoch by the great angel ave, spirits of air adore your creator (holding pentacle on high) in the three great secret names of god, borne on the banners of the east, or0 ibah aozpi, spirits of air adore your creator! in the name of bataivah, great king of the east, spirits of air, adore your creator! replaces pentacle. all return to places. in the n e of shaddai el chai, i declare this temple opened in the 8 =m grade of theoricus. ill 111 111 111 111 111 ill 111 111 ceremony of advancement in the path of tau (knocks) fratres and sorores, our frater (soror .having made such progress in the paths of occult knowledge as has enabled him to pass an examination in the requisite knowledge, is now eligible for

ers follow. hegemon leads philosophus to his seat. in the name of yod he vau he tzabaoth, i declare this temple closed in the= grade of philosophus. hiero 111 ill 1 hiereus 111 111 1 heg 111 111 1 hegemon conducts the philosophus out. book three rituals of the inner order, the roseae rubae et aureae crucis. ritual of the portal of the vault of the adept1 veil 3rd banner air tablak 2nd adept adept pentacle hangs pan over gwv and death cow n elaments fire tablet dew11 hegemon ty phon onnor hiereus wakor el table l <156> chief adept- white cassock, yellow shoes, red cloak of hierophant, yellow and white nemyss, rose-cross on yellow collar. sceptre of five elemental colours surmounted by. pentagram, white lamp and brazier, candle. second adept- white cassock and collar, blue shoes, blue and or

hat may be added to this word? 2nd ad. kaph (knock) hiereus tau (knock) heg resh (knock) 3rd ad. peh (knock) ch. ad. the whole word is paroketh, which is the veil of the tabernacle. a11 make signs of rending of the veil. ch. ad (knocks) in and by that word, i permit the portal of the vault of the adepti to be opened. second and third adepts draw aside curtains revealing chief adept who rises with pentacle and taper in left hand, sceptre in right. let us establish the dominion of the mystic eth over the four elements. chiefadept faces east. all face east. chief adept having descendedfrom the dais and taken his position in front of air tablet, hegemon stands behind chief bearing rose leaves. all make qabalistic cross. hegemon places rose leaves before air tablet and stands in the= sign. chie

altar to east, faces west lays penfacle ooer cross. holds candle and wand on high. may the cross of the four elements become truly purified and planted in incorruption. wherefore in the name of yod he vau he and in the concealed name yeheshua, do i add the power of the pentagram constituting the glorified body of osiris, the sign of the microcosmos <161> all lights are turned up. chiefadept lays pentacle for a moment on cross then hangs if on hook in centre of hall, raises sceptre and candle on high, and invokes: ol sonuf va-orsagi goho iada balata. elexarpeh comananu tabitom. zodakara, eka zodakare od zodameranu. od0 kikle qaa piape piamoel od vaoan. chiefadept returns to dais. second and third follow and stand by pillars. hiereus and hegemon face east, north and south of altar. let us a

ts flower of three circlesof three,seven and twelve petals respectively comprises the three mother, seven double and twelve simple letters of the hebrew alphabet. their yetziric attributions, in turn, expound the chief adept's wand, the phoenix wand, and the lotus wands, being the magical weapons of chesed, geburah and tiphareth respectively, just as the fire wand, water cup, air dagger and earth pentacle each establish the magus in netzach, hod, yesod and malkuth. h.s. adeptus minor ritual 225 the five preparatory examinations for this grade. it is written "his days shall be 120 years,"and 120 divided by 5 equals 24, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by <204> that of the zodiac

nd under the presidency of vau, and the "sword of the tarot <69> let there be no confusion between the magical sword and the air dagger. the magical sword is under geburah and is for strength and defence. the air dagger is for air, for vau of yhvh, and is to be used with the three other elemental implements. they belong to different planes and any substitution of one for the other is harmful. the pentacle for earth the pantacle or pentacle should be formed of a round disc of wood, about 4?h inches in diameter, and from y2 inch to 1 inch in thickness; nicely polished, and truly circular, and of even thickness. there should be a circular white border and a white hexagram on each face of the disc. the space within the white border should be divided into four compartments by two diameters at r

space within the white border should be divided into four compartments by two diameters at right angles. these four compartments are to be coloured: the upper, citrine; right, olive-green; left, russet-brown; lowest, black. the divine and angelic names should be written in black round the white border; each name followed by its sigil taken from the rose. the motto of the adeptus to be added. the pentacle should be the same on both sides, and should be held in the hand with the citrine uppermost; unless there is any special reason for using one of the other compartments. and in this matter remember that citrine is the airy part of earth; russet the fiery; olive the watery; black the earthy part of earth. the pentacle must then be consecrated. it is then to be used in all work of the nature

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

ments; the magical figure is breathed on five times; it is sprinkled with holy water; it is dried by the smoke of five perfumes, namely, incense, myrrh, aloes, sulphur and camphor, to which a little white resin and ambergris may be added. the five breathings are accompanied by the utterance of names attributed to the five genii, who are gabriel, raphael, anael, samael and oriphiel. afterwards the pentacle is placed successively at the north, south, east, west and centre of the astronomical cross, pronouncing at the same time, one after another, the consonants of the sacred 36 the ritual of transcendental magic tetragram, and then, in an undertone, the blessed letters aleph and the mysterious tau, united in the kabalistic name of azoth. the pentagram should be placed upon the altar of perfu

star of the microcosm. on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; 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

RUBY TABLET OF SET

t be directly influenced by that form" xeper! afterword please understand that in this paper when i describe set as being the ninth pole, i am referring to his identity essence. the mind of set is drawn from within the universe while his essence remains alien to the universe as the ninth pole. it may be a source of some interest that prior to my learning of the temple of set, i had been wearing a pentacle ring as a member of the church of satan. i decided to incorporate the following morning "ritual" as part of the training for my personal power seminars: place a facsimile of the five pointed star, surrounded by a circle, on your wall in your bedroom where you will see it first thing in the morning. when you get up, touch each of the points of the star in turn. first say while touching the

ection. traced to the most precise area possible, based on the measurement of her cingulum, it would serve two important purposes. while standing in it, she would be protected from any malefic forces, and secondly it would concentrate her magical energies. as she bent down to recheck that circle, her hand automatically felt at her chest, and she felt secure in the knowledge that she was wearing a pentacle for protection. thus she was doubly safe. finally, three feet off to the left of the large circle was another circle drawn on the hardwood floor. actually, it was a circle within a circle. she bent down and went over the ancient signs contained therein in minute detail. inside the most internal circle was a pentacle. it was not unlike the one she was wearing. this smaller circle would con

she picked up her pen of art. upon the parchment she wrote the name of satan, and also put thereon the sigil of the devil. she then held the parchment above the candle, and spoke as best she could, the magic formula "creature of paper, thou art satan. i name thee satan" she shook so violently, that she almost fell while picking up her wand again. having done so, she used it to trace an imaginary pentacle over the parchment, three times in succession. once more, and then a third time did she repeat the formula "creature of paper, thou art satan. i name thee satan" at this point, when she was feeble and at her own mercy, something other than her own consciousness compelled her to continue. a power or force, seemingly alien to herself, began manipulating her actions, her movements. something

SATANGEL

a fishes tail for legs like an obscene merman. master of hell s pantry. dantalion (goetia, 71st spirit. duke commanding 36 legions. appears as a many faced man with a book in his right hand. teaches art and sciences, reads and controls minds, procures love, shows images of anyone regardless of their whereabouts. decarabia (goetia, 69th spirit. marquis commanding 30 legions. appears as a star in a pentacle, assumes human form on command. discovers virtues of birds and precious stones, brings visions of birds. devel (gypsy. the highest being. the word devel is cognate with sanskrit deva, meaning god. diana, dziana, dana, tana (roman, the shining one, etruscan. gyspsy queen of witches all, mother of lucifer. djall (albanian. a name for the devil. cognate with latin, diabolus. djab (haitian. a

y of the three names, tetragrammaton, anexhexeton, primematum, may all these drive thee, oh thou disobedient spirit [n] into the lake of fire, prepared for the damned and accursed spirits, remembered no more by that god, who shall come to judge the quick and the dead. set the box in the flame. thereupon he will speedily appear. when he comes, quench the fire, and make sweet perfumes. shew him the pentacle on your vestment and then say; behold thy confusion, if thou be disobedient to man or beast. the magician then puts the necessary questions and demands to the spirit (sloane ms. british museum) license to depart depart, i say, and be thou ready and willing to come whensoever exorcised, and conjured by the rites of black magic. i now conjure thee to withdraw, peaceably and quietly, and may

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ng of rituals to both physically and spiritually cleanse the place where rituals will be conducted. at wiccan weddings, called handfastings, the newly married couple often leaps over the broom. the broom has become a stereotype of witchcraft, but it is a stereotype based on an element of fact. the magic wand, which can be made of any material, gives the worshipper a sense of energy and power. the pentacle is a popular symbol of the wiccan religion. the five-pointed star s geometric shape represents wisdom and and balance. the circle surrounding it symbolizes unity. rebecca mcentee/ corbis sygma. world religions: almanac 387 neo-paganism the censer, or incense burner, and the incense burned in it represent the element of air. watching the smoke curl into the air can sometimes create a tranc

voke, or call, the goddess during rituals. the book of shadows is the closest thing that wicca has to a sacred scripture, though it is more in the nature of a workbook or manual. each book of shadows is compiled by the individual practitioner, but such books are often passed from wiccan to wiccan. they contain not rules but suggestions about wiccan practice, including invocations and rituals. the pentacle is one of the most visible symbols of wicca. it consists of a five-pointed star surrounded by a circle. contrary to popular belief, it is not a satanic symbol. rather, the star s geometric shape symbolizes wisdom and balance, while the circle symbolizes unity and eternity. the wiccan calendar is quite similar to that of other neo-pagan religions, especially druidism. it follows the cycles

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

x magica the riddle of the great seal of the united states 275 three versions of oroboros, the circular serpent biting its own tail. above left: this version is from atlanta fugiens, by michael maier, 1618. above right: this version of oroboros is from dahomey, west africa. left: an early, hand-painted masonic apron depicts many occult symbols, including the serpent oroboros, the skull and bones, pentacle stars, the pyramids, the mallet, and the x. the fox-tv network ran 67 episodes of the popular series, millennium. the oroboros serpent was the focal point of advertising for the series though the occult meaning of the symbol was never fully explained. 276 codex magica the riddle of the great seal of the united states 277 in 1974, heiress patty hearst was kidnapped by members of a group ca

internet entitled "calvinism" john paul jones quoted masonic scholar manly p. hall, 33o, as affirming that protestant reformer martin luther was a rosicrucian initiate. in the article, luther's official seal, middle, was depicted, along with the seal (far right) on martin luther's ring. at far left is luther's seal with author jones showing how if the petals of the flower are connected, an occult pentacle results. hand on heart 323 christopher walken, actor, seems to be favored by the elite. he is often cast in strange roles as deranged psychos, mob killers, etc. interview magazine devoted this entire page in its june 2004 edition, without caption and without comment or explanation. obviously, the picture speaks for itself. 324 codex magica in an article, strangely enough, entitled "gods a

r is lord. satan is the true and only god. that is the essential doctrine of cabalism. magical signs of the jewish cabala 427 the star of david and the jewish utopia the symbol of the jewish six-pointed star, known as the seal of solomon and as the magen david, is the preeminent symbol of cabalism, but other symbols, signs, and marks also hold the interest of cabalists, including the pentagram or pentacle, the triangle, the circle, the sun, the obelisk, the yoni, and the diamond. it is believed by cabalistic rabbis that there are hidden codes and messages in the numbering of scriptural letters. it is also believed that by working the cabala, the earth may someday be renovated, rebuilt, perfected. this, say the rabbis, will result in a perfect jewish kingdom, or utopia on earth, ruled by a

lluminist meaning. the x of osiris is prominent in the design as is the two triangles one pointing up, the other down inside a diamond. manly p. hall, 33o, informs us of the occult meaning of the pythagorean signet ring in his classic textbook, the secret teachings of all ages. albert pike, former sovereign grand commander of the scottish rite masons, wrote in morals and dogma that the pentagram (pentacle, cabalistic star) on this ring "carries with it the power of commanding the spirits" use it, he instructed, to "bind the demons of the air, the spirits of fire, the spectres of water, and the ghosts of the eartlt" note that the star atop the ring is encircled by the oroboros serpent. twenty-four ok sign of the divine king "annuit coeptus- he approves our undertaking. latin inscription ato

istics. the enneagram, for example, a nine-pointed star, is popular as a spiritual talisman in the bahai faith and theosophy and in other new age occult sects. the pentagram, from the greek "pente" meaning five, and "gramma" a letter (thus the "letter five) is a five-pointed star. a pentalpha is more blatantly satanic. it is the form of a triple triangle. the pentagram star can also be called the pentacle, pentalpha, the star of isis, the star of venus and by other names. its usage can be traced back to babylon and it has often been employed in magical rites and activities. it is sometimes said that the inverted pentagram, when it has two points ascendant, connotes evil and two points descendant, or down, indicates good, but this is not so. either direction can be evil. 540 codex magica is

folk below. would you like to look up into the sky each evening and see a huge satanic pentagram like this hovering over your community? 556 codex magica "the great experiment" was the title of this mural painted by russian artist llya glazunov. the mural claims to picture the history of 20th century russia. the bolsheviks' satanic star is the overall container and inside it is found the satanic pentacle star along with pictures of lenin, trotsky, gorbachev, and others. twenty-seven lightning fall from heaven and he said unto them, i beheld satan as lightning fall from heaven. behold, i give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you -jesus (luke 10:18-19) 558 codex magica in this classic oil painting we

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the elements of the four corners of the world. these being known as earth, air, water and fire. page 9 grimoire of eclectic magick) tools and your altar( in the opening scenes of the craft, a candle covered altar is displayed, complete with crystal ball, pentacle, and anointing oil. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. b

an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-e

omb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the element of air. pentacle often made of wood, stone, ceramic, wax, glass, or metal, this tool represents the goddess in a passive, supporting role. in ritual, it is used to support, protect, and contain the energies being used. it is associated with the element of earth. wand the most personal of the basic tools. traditionally made of wood, and a cubit in length (the distance from the elbow to the tip of the middl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ometimes a triple circle was drawn, the diameter of each concentric circle being six inches less than the one surrounding it. the outermost circle was marked at four equidistant points for north, south, east, and west. magical words were written at each point: gagial h at the eastern, gtzabaoth h at the southern, gjhvh h at the western, and gadhby h at the northern. between each of these points a pentacle, or five-pointed star, was drawn. the magician placed his brazier of lighted charcoal at the eastern point, in the smallest circle. then his altar, its center plumb with the center of the brazier, was equipped. upon the altar were the ritual tools, including salt water, incense, candles, and herbs appropriate to his specific undertaking. lighted candles would also be placed around the out

THE KEY TO THE MYSTERIES

ss, without anger. it never thinks evil, and never triumphs by injustice; for all its joy is comprehended in truth. it endures everything, without ever tolerating evil. it believes all; its faith is simple, submissive, hierarchical, and universal. 73 it sustains all, and never imposes burdens which it is not itself the first to carry. illustration on page 74 described: this is titled below "great pentacle from the vision of st. john" the figure is contained within a rectangle of width a bit less than half height. the figure itself is taken from revelations chapter 10 and is roughly divisible into four parts. the top contains a human head and upraised left hand in a shaded semi-circle under an arch of three curved lines. the hand is palmer, thumb out, first and middle fingers upright and tw

THE MAGICIAN S KABBALAH

ersion of the devotional exercise practised by the philosophus in aleister crowley's liber astarte. 3. study the works of jung with reference to synchronicity and archetypes. how are these processes taken into account in terms of the tree of life? 4. place an object or image at each of the four quarters appropriate to each element thus (the elemental weapons are given as an example; north; earth (pentacle) east; air (sword) south; fire (wand) west; water (cup) note that the four elemental weapons are the primary tools that our species developed as extensions of our own action in the world; pentacle; palm of hand for carrying objects, later a large leaf, then a flat piece of wood or stone. sword; originally, the teeth for cutting and biting, then a sharp flint, and later metal edges. wand;

THE MARTINIST OPERATIVE GENERAL RITUAL

chapter vii. 4 mem, and also of elion (ayin-lamed-iod-vau-nun, and that these two divine names deal with the archetypal world. shortly after agrippa, heinrich khunrath in his famous work "amphitheatre of eternal wisdom (hanau, 1609, placed the divine name of five letters- ieshouah- in the centre of the fifth plate representing christ on the cross3, and on the twelfth and the last plate called the pentacle of khunrath (see page 6 of this issue for its drawing)4. louis-claude de saint--martin expresses very precisely his thoughts on this name in one of his letters5. when the christ came, he made the pronunciation of this word still more central and interior, since the great name expressed by those four letters was the quaternary explosion, or the crucial sign of all life; whereas jesus chris

ssiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what could be termed the luciferian elements of occultism- in this light all is easily understood. the pentacle of khunrath (hanau, 1609) 6 see practice of meditation by swami sivananda sarasvati. 7 part 2. general ritual a) preliminaries. l. alimentary regimen: reasonable moderation should be observed during the day of the operation; it will be advantageous to have light meals and to drink pure water only. it is recommended that the operator abstain wholly, if possible, from smoking and drinking e

or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer will be placed on the altar to the right of the pantacle ie: to the left of the operator, and the poniard, pointing towards the orient, to the right of the operator ie: on the left side of the pantacle; in the centre of the pentacle- the central luminary. the 'ordinary' candle will be placed to the right of the operator, and before him- the ritual. 7. the posture: the operator works standing erect. during his orisons he should keep, if he can, his hands open and slightly cupped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his r

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

ugh the microprosopus of good and evil, to the great ethical macroprosopus which is equilibrated. many are the tracks and by-paths of life which lead over the mountains, the swamps, the forests of existence to that great road, the road of the soul. from the supernal flights of idealism, we now find crowley in the most infernal depths of realism striving through a sea of blood towards that flaming pentacle which flares on the dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw that gprisons are built with stones of law; brothels with bricks of religion, h and so does crowley. both in their sagacity perceive that the one great crime is that of exclusiveness. the christian failing to see this, worshipped the masculine p

THE SECRET RITUALS OF THE OTO

he years of the life of king solomon s temple, and that of jesus christ. 33 is also the number of degrees in freemasonry; and it has many other qualities, many of which you doubtless know already. note, too, that a is 1, b 2, l 30, as if to signify the whole course of the universe, the unity, the dyad, the many and the naught. it is also pertinent to observe that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illimitable, or the co

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

museum of the duc de blacas, is of calcarous stone, nine inches long by seven broad, and four and a half deep, with a lid about two inches thick. it was found in burgundy. on the lid is sculptured a figure, naked, with a head-dress resembling that given to cybele in ancient monuments, holding up a chain with each hand, and surrounded with various symbols, the sun and moon above, the star and the pentacle below, and under the feet a human skull.1 the chains are explained by von hammer as representing the chains of ons of the gnostics. on the four sides of the coffer we see a series of figures engaged in the performance of various ceremonies, which are not easily explained, but which von hammer considers as belonging to the rites of the gnostics and ophians. the offering of a calf figures p

womb, or matrix; the fecundating organ is penetrating the one, while the infant is emerging from the other. the last figure in this series, which we have also copied,3 is identical with that on the lid of the coffer found in burgundy, but it is distinctly represented as androgynous. we have exactly the same figure on another coffer, in the vienna museum,4 with some of the same symbols, the star, pentacle, 1 plate xxxix, fig. 1. 2 plate xxxix, fig. 2. 3 plate xxxix, fig. 3. 4 plate xxxix, fig. 4. generative powers 201 and human skull. perhaps, in this last, the beard is intended to show that the figure must be taken as androgynous. on an impartial comparison we can hardly doubt that these curious objects, images, coffers, cups, and bowls, have been intended for use in some secret and myste

TYSON DONALD NEW MILLENNIUM MAGIC

ark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its essential quali- ties based on its kinds of motion. they are not physical elements as science under- stands them but the locus upon which the physical elements are based. for example, elemental fire is not the fire that springs from a match-it is the preva- lent inner quality of that fire. all material things are mixtures of

control the forces of the elements, the human or angelic forms of the elemental principles should be employed-the human form when dealing with human things, the angelic when dealing with things of the spirit. when the magus is confident of his or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved i

ls orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center to the upper side of the square to signify its rule over the four elements and to emphasize that it is the point of god evident in all men and women. a figure like this is formed, which may be called the house of man: spirit by equally spacing the points in a circl

each new insight becomes another rung in the ladder that leads to the great work. there is a flux and reflux of spirit between magus and god. the traditional instruments are few and simple. they are based on the magi- cal principles presented in the first half of this work. the four main objects that are the foundation of the outer temple are the ele- mental weaponjrod, cup, sword, and shield (or pentacle. they are to be found as the emblems of the suits in the minor arcana of the tarot and in a host of other places. also known as the wand, the scepter, the staff, and the club. it is the instrument of impregnation and suggests the phallus. since it represents balanced or reciprocat- ing force, it is the instrument of rule or order, and in another form is commonly said to represent the will

uences washed away in its waters. love may be spread through its sharing. held upright, it is the open womb waiting to receive the impregnation of the rod, or the vessel about to give form to what is poured into it. held inverted, it is the sym- bol of birth and realization: that which has been nurtured is released into the world. accepting creative force birthing shield also called the disk, the pentacle, and the coin. it is the only one of the four ele- mental instruments that cannot be rotated around its center point to change its meaning. it suggests completeness, and thus sterility. it is self-contained, giving nothing and taking nothing. the shield symbolizes frigidity, aridity, and inertia; the virgin and the maidenhead. but the other side of the coin is resistance, persis- tence, a

e name is the spirit in another, more compressed form. by speaking the name rightly, the magus can bring the spirit into being. by destroying the name-by reading it backwards for instance, or by ritually burning it-the magus can destroy the manifest form of the spirit. the name can be used as a focus for physically containing the spirit when it is not being employed; when the name is written on a pentacle or figurine, the spirit can be made to reside within the object until called upon. from the name of the telesmatic spirit is derived, by various means, its sigil. also called the character or seal, the sigil is a geometric design that represents the spirit and acts as a visual avenue of communication and command. because it is visual, the sigil can be more easily held in the mind than the

epted. red is the color of fire, blue the color of water, yellow the color of air, and black the color of earth. however, earth is also said to have four earthy colors associated with it that correspond to the four worlds of the kabbalah. russet (atziluth, olive (briah, citrine (yetzirah, and black (assiah. these derive from the path of malkuth (ten) on the queen scale, and are represented in the pentacle of earth used in golden dawn magic. the signs of the zodiac were assigned the colors on the king scale of those paths on the tree where the zodiac signs appear. these are, in the golden dawn order: aries (fifteen, scarlet, taurus (sixteen, red-orange, gemini (seventeen, orange, cancer (eighteen, amber, leo (nineteen, greenish yellow, virgo (twen- ty, yellow-green, libra (twenty-two, emera

UNLEASHING THE BEAST

rcle, which describes a mysterious englishman calling himself by the number 666, who engages in the most esoteric tantric rites: i met a european who..called himself by a number. in the beginning he was extremely handsome, afterwards he grew gross..he had many women at his disposal. he learnt many magical processes by which he drew into his circle great phantoms..666 wore a ceremonial robe, had a pentacle, a wand a sword and a cup."lxxxii at least one author has taken this to be positive proof that crowley had intimate knowledge of and experience in tantric practice.lxxxiii however, given the fact that sharpe's novel was published at a time when crowley's reputation as a pervert, black magician and drug fiend was quite widespread, it seems equally (if not more) likely that sharpe appropria

WICCA WITCHCRAFT TODAY

f the cult is done. then the small ceremony is performed (sometimes called 'drawing down the moon) so that the high priestess is regarded as the incarnation of the goddess. the cakes and wine ceremony follows. then a cauldron (or something to represent one) is placed in the middle of the circle, spirit is put in and ignited. various leaves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the others stand round in a circle with torches. they are lighted at the burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the

the rites skulls and other repulsive things are used. i have never seen such things; but they tell me that in the old days sometimes, when the high priest was not present, a skull and crossbones was used to represent the god, death and resurrection (or reincarnation. nowadays the high priestess stands in a position representing the skull and crossbones, or death, and moves to another position, a pentacle, representing resurrection, during the rites. i expect the old village herbalist type of witch may have used skulls and bones and other things to impress people because they were expected to. they were good psychologists, and if a patient was convinced that only a nasty-tasting medicine would do him good, then the witches' draught was sure to taste horrible- and consequently it cured. if

erwards: doubtless the witch-words have also changed. i remember a german witch saying to me on his first introduction to the english rites 'but this is pure poetry' now none of it rhymes, but it is beautiful, though very unequal, which i think proves that someone poetically inclined rewrote much in the last two hundred years. during this prayer to the high priestess she opens out her arms to the pentacle position. she then represents the goddess, or regeneration, signifying that the prayer is granted 'thus she has been both god and goddess, male and female, death and regeneration, one might say bi-sexual' now in payne knight's illustrations of baphomet, said to be the templar god, he is shown as both male and female or bisexual; sometimes a skull appears, sometimes the moon. whether there

each other and so in perfect sympathy, and to cause people to be suited to each other, nowadays this is not always possible; the right couples go together, the others go singly and make do as they can. witchcraft today is largely a case of 'make do. another matter i must explain. at first i was puzzled by the absence of the cup from the witches' working tools and the inclusion of the unimportant pentacle, said to be used to command spirits; also that while the witches admittedly used a form of spiritualism, asking departed spirits to return or communicate, they did not generally evoke- that is, command- either spirits or elementals to appear, and then, by commands, bribes or sacrifices, cause them to do services. the more so because, through their connection with sorcerers, they knew of t

through their connection with sorcerers, they knew of these practices. also, in the explanation of the working tools, mention is made of such matters. the answer i get is: in the burning times this was done deliberately. any mention of the gup led to an orgy of torture, their persecutors saying that it was a parody of the mass; also the riding or dancing pole('broomstick) was cut out. censer and pentacle were substituted and explanations made to fit what their persecutors expected. if all told more or less the same story of what they were taught- because it was actually true and it agreed with the story of others- why bother to continue the torture? the witch was convicted, and if she did not escape or die in prison, she was quickly burnt and her troubles were over. it was the poor wretch

ads, and they usually split all the big bones to get the marrow, and these thigh-bones are all intact. the skull-and-crossbones sign is often found in old tombs and cemeteries; i believe it goes back to roman times and is the symbol of death and resurrection. when i was made a mason i was told the skull and crossbones represented 'death' and the blazing star 'resurrection. now this star is also a pentacle. as i have said, in old times witches used a skull and crossbones to represent their god when his representative, the high priest, was not present. nowadays the priestess assumes a position much like that of osiris to represent the god in his death form, then opens out her arms to represent the pentacle, resurrection. the first gesture also represents a triangle formed by the head and elb

tches used a skull and crossbones to represent their god when his representative, the high priest, was not present. nowadays the priestess assumes a position much like that of osiris to represent the god in his death form, then opens out her arms to represent the pentacle, resurrection. the first gesture also represents a triangle formed by the head and elbows, and the second a five-pointed star (pentacle. both triangle and pentacle have special meanings to them. i have already told the story of the lord of sidon, and the skull and crossbones which became a talisman for the templar order. commentators have always supposed that this story came from some spy who saw and misunderstood a ritual which actually took place. now, although there was much 'polities' in the persecution of the templar

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

cience. in masonry the grand scheme is the 5 points of fellowship and note also 5 brethren can hold a fellowcrafts lodge. it is also called the pyramid, from the arrangement of monads, thus three below, then two, then one above them. note the system of 5 regular euclidean bodies, tetrahedron, hexahedron or cube, octahedron, dodecahedron and icosahedron. the pentagram was the emblem of safety. the pentacle, the masons signet mark (according to stukeley, was the device borne by antiochus soter on a war-banner, to which was ascribed the signal victory he obtained. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the ancients esteemed this number as a measure for drinking. they mixed 5 parts of water with their wine, and hippocrates added 1/ 5 of water to milk as a me

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

at will not even need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read 'shades of algol' the athame- air the evocation knife the wand- fire the pentacle- earth the cup- water the altar- earth within its foundation the mirror- the mind the circle- hecate the quill- blood and sigils the kangling- to summon the dead 3 the drum- to call earth bound spirits baciph ashara- earth (night- wand fetish made of human bones. the grand sabbatic circle fetish vessels below are two rituals for grade 0) void and the abyss these are two which specifically

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

mes related to the metals that each angel held when they appeared to kelley. 15 the filii lucis (delivered by 7 men in white) the filiae filarum lucis (delivered by 7 wenches in white: 16 the fili filorum lucis (delivered by 7 boys in purple: concerning the next set of names at the center of the seal the angel uriel says "the next five names thou shalt dispose in their five exterior angles of the pentacle; every angle containing one whole name. the next five names thou shalt dispose in the five exterior angles of the pentacle: every angle containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circularly from the capital letter, but in the five exterior obtuse angles

e; every angle containing one whole name. the next five names thou shalt dispose in the five exterior angles of the pentacle: every angle containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circularly from the capital letter, but in the five exterior obtuse angles of the pentacle. set z of zedekiel within the angle which standeth up towards the beginning of the greatest circle: and so proceed towards the right hand. in the middle now of the pentacle, make a cross like a crucifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure 15. on the back of the seal i the s

1920s. apparently it was occasionally used by mathers. 20 the opening of the holy seal, dei aemeth, by ritual temple setting: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to

spirit (ac tive) while vibrating: 23 "exarp eheieh" draw the invoking pentagram of air while vibrating "oro ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mighty king of the east, thahaoelog, come forth and expend yourself through the seal of truth' make air grade sign (see appendix e. continue circumambulating deosil. replace the dagger on the altar, and pick up the pentacle and circumambulate deosil once to the north. face north, and draw the invoking pentagram of spirit (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of th

nvoking pentagram of spirit (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of the earth grade (see appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardi

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 the golden dawn's the four elemental weapons. the fire wand "the staff of the wand should be of wood, rounded and smooth and perforated from end to end. within it should be placed a magnetized steel rod, just so long as to project 1116-inch 170 beyond each end of the woo

the water cup "any convenient glass cup may be adapted for this use. the bowl should be somewhat the shape of a crocus flower, and must show eight petals. these petals must be colored bright blue; neither too pale nor too dark. they must be edged with bright orange colour. the colours must be clear and correct. the petals may be formed by paint or by coloured paper pasted on the glass" the earth pentacle "the pantacle or pentacle should be formed of a round disc of wood, about 4-1/2 inches in diameter, and from 112 inch to 1 inch in thickness, nicely polished, and truly circular, and of even thickness. there should be a circular white border and a white hexagram on each face of the disc. the space within the white border should be divided into four compartments by two diameters at right a

1 inch in thickness, nicely polished, and truly circular, and of even thickness. there should be a circular white border and a white hexagram on each face of the disc. the space within the white border should be divided into four compartments by two diameters at right angles. these four compartments are to be coloured: the upper, citrine; right, olive-green; left, russet-brown; lowest, black. the pentacle should be the same on both sides, and should be held in the hand with the citrine compartment; unless there is a special reason for using one of the other compartments. and in this matter remember that citrine is the airy part of earth; russet the fiery; olive the watery; black the earthy part of earth" 171 172 173 appendix b 174 175 appendix c the lotus wand according to the golden dawn'

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

g the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my ice-axe for the wand, my drinking flask for the chalice, my machete for the sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) wit

ALEISTER CROWLEY LIBER 777

hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 10 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ch might lead to a contrary conclusion are unsuited to this treatise. see liber lxxxi> the formula of the dagger is again unsuitable for either purpose, since the nature of the dagger is to criticise, to destroy, to disperse; and all true magical ceremonies tend to concentration. the dagger will therefore appear principally in the banishings, preliminary to the ceremony proper. the formula of the pantacle is again of no particular use; for the pantacle is inert. in fine, the formula of the wand is the only one with which we need more particularly concern ourselves< now in order to invoke any being, it is said by hermes trismegistus that the magi employ three methods. the first, for the vulgar, is that of supplication. in this

s contained in it< in this way let every idea go forth as a triangle on the base of two opposites, making an apex transcending their contradiction in a higher harmony. it is not safe to use any thought in magick, unless that thought has been thus equilibrated and destroyed. thus again with the instruments themselves; the wand must be ready to change into a serpent, the pantacle into the whirling svastika or disk of jove, as if to fulfil the functions of the sword. 61 the cross is both the death of the "saviour<matter of the individual self, the indivisible point determined by reference to the four quarters. this is the formula which enables it to express its secret self; its dew falling upon the rose is developed into an eidolon of itself

the greek "gramma. so also the old name of a magical ritual "grimoire, is merely a grammar. it appeared marvellous to the vulgar that men should be able to communicate at a distance, and they began to attribute other powers, merely invented, to the people who were able to write. the wand is then nothing but the pen; the cup, the inkpot; the dagger, the knife for sharpening the pen; and the disk (pantacle) is either the papyrus roll itself; or the weight which kept it in position, or the sandbox for soaking up the ink. and, of course, the papyrus of ani is only the latin for toiletpaper> to take an entirely different case, that of the circle; the magician will synthesize the vermilion required from mercury an sulphur which he has himself sublimated. this pure 66 vermilion he will himself m

re of the temple<ritual here in question should summarize the situation, and devote the particular arrangement to its purpose by invoking the appropriate forces. let it be well remembered that each object is bound by the oaths of its original consecration as such. thus, if a pantacle has been made sacred to venus, it cannot be used in an operation of mars; the energy of the exorcist would be taken up in overcoming the opposition of the "karma" or inertia therein inherent- 105 magick in theory and practice by aleister crowley 1988 e.v. key entry and proof reading with re-format and conversion from xywrite to 7-bit ascii on 10/14/90 e.v. done by bill heidrick, t.g. of o

ossible to give detailed instructions, because every case demands separate consideration. it is sometimes exceedingly difficult to devise proper measures. remember that magick includes all acts soever. anything may serve as a magical weapon. to impose one's will on a nation, for instance, one's talisman may be a newspaper, one's triangle a church, or one's circle a club. to win a woman, one's 114 pantacle may be a necklace; to discover a treasure, one's wand may be a dramatist's pen, or one's incantation a popular song. many ends, many means: it is only important to remember the essence of the operation, which is to will its success with sufficiently pure intensity, and to incarnate that will in a body suitable to express it, a body such that its impact on the bodily expression of the idea

ey will tell the enquirer that this book will meet his needs. does this sound too simple? can this obvious common-sense course be really that marvellous magick that frightens folk so? yes, even this triviality is one instance of how magick works. but the above practical programme may be a fiasco. one might then resort to magick in the conventional sense of the word, by constructing and charging a pantacle appropriate to the object; this pantacle should then cause a strain in the astral light such that the vibrations would compel some alien consciousness to restore equilibrium by bringing the book. suppose a severer and more serious aim; suppose that i wish to win a woman who dislikes me and loves somebody else. in this case, not only her will, but her lover's must be overcome by my own. i

in a system of divination each symbol stands for a definite idea. it would not interfere with the english language to add a few new letters. in fact, some systems of shorthand have done so. but a system of symbols suitable for divination must be a complete representation of the universe, so that each is absolute, and the whole insusceptible to increase or diminution. it is (in fact) technically a pantacle in the fullest sense of the word. let us consider some prominent examples of such system. we may observe that a common mode of divination is to inquire of books by placing the thumb at random within the leaves. the books of the sybil, the works of vergil, and the bible have been used very frequently for this purpose. for theoretical justification, one must assume that the book employed is

ter- 176 chapter xix of dramatic rituals. the wheel turns to those effectual methods of invocation employed in the ancient mysteries and by certain secret bodies of initiates to-day. the object of them is almost invariably<universal. it would not be impracticable to adopt this method to such operations as talismanic magick. for example, one might consecrate and charge a pantacle by the communication by aiwaz to the scribe of the book of the law, the magician representing the angel, the pantacle being the book, and the person on whom the pantacle is intended to act taking the part of the scribe> the invocation of a god, that god conceived in a more or less material and personal fashion. these rituals are therefore well suited for such persons as are capable of und

accomplished work on the 179 material plane. it is the medicine of metals, the stone of the wise, the potable gold, the elixir of life that is consumed therein. the altar is the bosom of isis, the eternal mother; the chalice is in effect the cup of our lady babalon herself; the wand is that which was and is and is to come. the eucharist of "two" elements has its matter of the passives. the wafer (pantacle) is of corn, typical of earth; the wine (cup) represents water (there are certain other attributions. the wafer is the sun, for instance: and the wine is appropriate to bacchus. the wafer may, however, be more complex, the "cake of light" described in liber legis. this is used in the exoteric mass of the phoenix (liber 333, cap: 44) mixed with the blood of the magus. this mass should be p

in 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 (phi :the tessaract: 6 :olibanum: ome

ALEISTER CROWLEY MAGICK WITHOUT TEARS

u if i were to make a few experiments. i have done so. result: this is much more difficult and delicate an affair than i had thought when i wrote this letter. for instance, one single thought of a "second string- e.g "if it fails, i had better do so and so- is enough to kill the while operation stone dead. of course, i am totally out of practice; but, even so. chapter xx talismans: the lamen: the pantacle cara soror, do what thou wilt shall be the whole of the law. really you comfort me when you turn from those abstruse and exalted themes with which you have belaboured me so often of late to dear cuddlesome 11 little questions like this in our letter received this morning "do please, dear master, give me some hints about how to make talismans (that's magic without tears get any book for fr

you comfort me when you turn from those abstruse and exalted themes with which you have belaboured me so often of late to dear cuddlesome 11 little questions like this in our letter received this morning "do please, dear master, give me some hints about how to make talismans (that's magic without tears get any book for free on: www.abika.com 139 the same as telesmata, isn't it? yes, 666) and the pantacle. the official instructions are quite clear, of course; but somehow i find them just a little frightening" well, i think i know pretty well what you mean; so i will try to imitate the style of aunt tabitha in "the flapper's fireside" for one thing, you forgot to mention the lamen. now what are these things when they are at home? that's easy enough. the lamen is a sort of coat of arms. it e

of aunt tabitha in "the flapper's fireside" for one thing, you forgot to mention the lamen. now what are these things when they are at home? that's easy enough. the lamen is a sort of coat of arms. it expresses the character and powers of the wearer. a talisman is a storehouse of some particular kind of energy, the kind that is needed to accomplish the task for which you have constructed it. the pantacle is often confused with both the others; accurately, it is a "minutum mundum "the universe in little; it is a map of all that exists, arranged in the order of nature. there is a chapter in book 4, part ii, devoted to it (pp. 117- 129; i cannot make up my mind whether i like it. at the best it is very far from being practical instruction (the chapter on the lamen, pp. 159- 161, is even wors

at the best it is very far from being practical instruction (the chapter on the lamen, pp. 159- 161, is even worse) an analogy, not too silly, for these three; the chessplayer, the openings, and the game itself. but- you will object- why be silly at all? why not say simply that the lamen, stating as it does the character and powers of he wearer, is a dynamic portrait of the individual, while the pantacle, his universe, is a static portrait of him? and that, you pursue flattering, is why you preferred to call the weapon of earth (in the tarot) the disk, emphasizing its continual whirling movement rather than the pantacle of coin, as is more usual. once again, exquisite child of our father the archer of light and of seaborn aphrodite, your well-known acumen has "nicked the ninety and nine a

ain, exquisite child of our father the archer of light and of seaborn aphrodite, your well-known acumen has "nicked the ninety and nine and one over" as browning says when he (he too) alludes to the tarot. magic without tears get any book for free on: www.abika.com 140 as you will have gathered from the above, a talisman is a much more restricted idea; it is no more than one of the objects in his pantacle, one of the arrows in the quiver of his lamen. as, then, you would expect, it is very little trouble to design. all that you need is to "make considerations' about your proposed operation, decide which planet, sign, element or sub-element or what not you need to accomplish your miracle. as you know, a very great many desirable objects can be attained by the use of the talismans in the gre

imself. then there are the elemental tablets of sir edward kelly and dr. john dee. from these you can extract a square to perform almost any conceivable operation, if you understand the virtue of the various symbols which they magic without tears get any book for free on: www.abika.com 141 manifest. they are actually an expansion of the tarot (obviously, the tarot itself as a whole is a universal pantacle- forgive the pleonasm! each card, especially is this true of the trumps, is a talisman; and the whole may also be considered as the lamen of mercury. it is evidently an idea far too vast for any human mind to comprehend in its entirety. for it is "the wisdom whereby he created the worlds) the decisive advantage of this system is not that its variety makes it so adaptable to our needs, but

te often not been magicians at all, technically; they have used such devices as secret societies, slogans and books. if you are so frivolous as to try to exclude these from our discourse, it is merely evidence that you have not understood a single word of what i have been trying to tell you these last few hundred years! 13 may i close with a stray example or so? equinox iii, 1, has the neophyte's pantacle of frater o.i.v.v.i.o. the fontispiece of the original (4 volume) edition of magick, the colors vilely reproduced, is a lamen of my own magick, or a pantacle of the science, i'm sure i'm not sure which! most of my talismans, like my invocations, have been poems. this letter must be like the iliad in at least one respect: it does not end; it stops. love is the law, love under will. magic w

if ornamented, the best form is that of the apple. i have seen suitable cups in many shops. the sword. the ideal form is shown in the ace of swords in the tarot. at all events, let the blade be straight, and the hilt a simple cross (the 32 masonic sword is not too bad; kenning or spencer in great queen street, w.c.2 stock them- or used to do) the disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready for this any plain circle of gold will have to serve your turn. quite flat, of course. if you want a good simple design to go on interim, try the rosy cross or the unicursal hexagram. so much for the weapons! now, as to your personal accoutrements, robe, lamen, sandals and the like, the book of the law has

ALEISTER CROWLEY MEDITATION

nce best suited to any particular man. some men might find the liquid mantras of the quran slide too easily, so that it would be possible to continue another train of thought without disturbing the mantra; one is supposed while saying 19 the mantra to meditate upon its meaning. this suggests that the student might construct for himself a mantra which should represent the universe in sound, as the pantacle< should do in form. occasionally a mantra may be "given "i.e" heard in some unexplained manner during a meditation. one man, for example, used the words "and strive to see in everything the will of god" to another, while engaged in killing thoughts, came the words "and push it down" apparently referring to the action of the inhibitory centres which he was using. by

te brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, sword, pantacle, bell, book, and holy oil" 52 ceremonial magick<magick has been adopted throughout in order to distinguish the science of the magi from all its counterfeits> the training for meditation preliminary remarks hitherto we have spoken only of the mystic path; and we have kept particularly to the practical exoteric side of it. such difficulties as we have mentioned h

contents of your consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with

> slain by the magician; they thus served as warnings to any hostile force of what might be expected if it caused trouble. to-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. the honey has been taken by the magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. this beeswax is also used in the construction of the pantacle, and this 58 forms a link between the two symbols. the pantacle is the food of the magus; and some of it he gives up in order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles st

imb from limb by choronzon. how then is the will to be trained? all these wishes, whims, caprices, 69 diagram on this page: solomonic sword vertical to the left, flame carved wand vertical to the right, cup supported by lotus flower tripod (four legs or three) center top, circle at center bottom. a vertical scale is to the extreme right and this caption is below "the wand, cup, sword, and disk or pantacle (drawn to scale" 70 inclinations, tendencies, appetites, must be detected, examined, judged by the standard of whether they help or hinder the main purpose, and treated accordingly. vigilance and courage are obviously required. i was about to add self-denial, in deference to conventional speech; but how could i call that self-denial which is merely denial of those things which hamper the

that any thought merely establishes a relation between the ego and the non-ego. kant has shown that even the laws of nature are but the conditions of thought. and as the current of thought is the blood of the mind, it is said that the magick cup is filled with the blood of the saints. all thought must be offered up as a sacrifice. the cup can hardly be described as a weapon. it is round like the pantacle- not straight like the wand and the dagger. reception, not projection, is its nature<magician is in the position of god towards the spirit that he evokes, he stands in the circle, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to him a symbol of the influence from the higher. this circle symbol

remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon

his mind, to stifle four-fifts so that he may burn up the remainder, a flame of holiness. but this cannot be done by the sword> the sword, necessary as it is to the beginner, is but a crude weapon. its function is to keep off the enemy or to force a passage through them- and though it must be wielded to gain admission to the palace, it cannot be worn at the marriage feast. one might say that the pantacle is the bread of life, and the sword the knife which cuts it up. one must have ideas, but one must criticize them. the sword, too, is that weapon with which one strikes terror into the demons and dominates them. one must keep the ego lord of the impressions. one must not allow the circle to be broken by the demon; one must not allow any one idea to carry one away. it will readily be seen h

of this painful subject! as long as we try to fit facts to theories instead of adopting the scientific attitude of altering the theories (when necessary) to fit the facts, we shall remain mired in falsehood. the religious taunt the scientific man with this open-mindedness, with this adaptability "tell a lie and stick to it" is "their" golden rule. 97 diagram on this page: the sigillum dei aemeth pantacle, taken from the version in the equinox. this caption below "the sigillum dei aemeth, a pantacle made by dr. john dee. 98 chapter ix the pantacle as the magick cup is the heavenly food of the magus, so is the magick pantacle his earthly food. the wand was his divine force, and the sword his human force. the cup is hollow to receive the influence from above. the pantacle is flat like the fe

in the equinox. this caption below "the sigillum dei aemeth, a pantacle made by dr. john dee. 98 chapter ix the pantacle as the magick cup is the heavenly food of the magus, so is the magick pantacle his earthly food. the wand was his divine force, and the sword his human force. the cup is hollow to receive the influence from above. the pantacle is flat like the fertile plains of earth. the name pantacle implies an image of the all "omne in parvo" but this is by a magical transformation of the pantacle. just as we made the sword symbolical of everything by the force of our magick, so do we work upon the pantacle. that which is merely a piece of common bread shall be the body of god! the wand was the will of man, his wisdom, his word; the cup was his understanding, the vehicle of grace; th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

oor-khu-it" the old comment 36. the first strict charge not to tamper with a single letter of this book. the comment is to be written "by the wisdom of ra-hoor-khuit, i.e, by open, not initiated wisdom. the new comment again we find the words prince and priest, but differently placed in their phrase. the beast is here definitely identified with the priest of the 26th dynasty whose stele forms the pantacle (so to speak) of the new magick. he is moreover identified with the scribe. it is of immense importance to the stability of the law to have a book not merely verbally but literally inspired, so that even errors in spelling and grammar have a secret significance (that this must be so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great t

ALEISTER CROWLEY EQUINOX EQ I 1 2

hod of doing pranayama on the march. the weather is again perfect. 9.14. breakfast eaten yogin-wise at an end. the walk begins. 11.15. the walk over. kept mantra going well enough. 125 made also considerations concerning the nature of the path. the upshot is that it does not matter. acquire full power of concentration; the rest is only leather and prunella. don't worry; work! i shall now make a pantacle to aid the said faculty of concentration. the voice of the nadi (by the way) is resounding well, and the chittam is a little better under control. 1.5. have worked well on the pantacle, thinking of adonai. of course we are now reduced to a "low anthropomorphic conception" but what odds? once the right thought comes it will transcend any and all conceptions. the objection is as silly as th

; there is no god. he who goes there at the end, when he has adored all the other deities, knoweth that no god. 126 so also i go through all the ritual, and try all the means; at the end it may be i shall find no rituals and no means, but an act or a silence so simple that it cannot be told or understood. lord adonai, bring me to the end! 1.25. after writing above, and adding a few touches to the pantacle, am ready to go to lunch. 1.45. arrived at panth on, with mantra. rumpsteak aux pommes souffl es, poire, 1/2 evian, and the three cs. was meditating on asceticism. john tweed once told me that swami vivekananda, towards the end of his life, wrote a most pathetic letter deploring that his sanctity forbad his "going on the bust. what a farce is such sanctity! how much wiser for the man to b

e than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me "begin to inflame myself in praying!"the twelfth day" 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i 132 began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra- violet light self-luminous, without a source, that hath no counterpart in nature unless it be in that dawn of the north. and there were reveled unto me certain words of power. and i invoked my lord and recited the book ararita

ALEISTER CROWLEY EQUINOX EQ I 2 2

zach, hod and yesod, resting upon malkuth. also the calvary cross of six squares forms the cube unfolded, and is thus referred to the six sephiroth of microprosopus, which are: chesed, geburah, tiphereth, hod, netzach and yesod" 23 "see 777" col. xc, p. 18. 24 "see 777" col. viii, p.2. illustration on page 282 approximated below_ hb:koph_ sigils tablet venus on of venus of tree_ air. hb:nun lamp) pantacle/ hierophant_ fall kamea of venus. hb:peh_ hiereus/ hegemon_ t o\ t o a f_ a f b) b l e_ l f e a/ e i r. r t. e h_ black white_ brazen altar of. sea_ burnt of. hb:tzaddi_ water_ path sephiroth/ with tablet on 4/ hb:taw hb:ayin hb:dalet water worlds/ hb:qof_ diagram 49. arrangement of the temple for the ceremony of philosophus in the 4= 7 ritual. illustration on page 282 approximated_ air

ALEISTER CROWLEY EQUINOX EQ I 3

nse of hearing, like a man who can both see and hear; however, the complete loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partiti

g. i. announcement that all is ready for the commencement of the operation. operator stands in the place of the hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the lotus wand by the black end, in readiness to concentrate around him the shroud of darkness and mystery (n.b_ in this operation as in the two others under the dominion of hb:shin a pantacle or telesma, suitable to the matter in hand "may" be made use of: the which is treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible, and holding the wand by the black end, let him, turning round thrice completely, describe a triple circle around him, saying "in the name of the lord of the universe &c

ALEISTER CROWLEY EQUINOX EQ I 4

home; my mother, his mother; a man doing rajayoga on white god-form. at last a wave of pale light, or rather of a silky texture passed through and over me; then one of the strange inhabitants passed through me unconscious of me, and i returned. golden dawn symbol. 14 m. three breaks. may 8th. position 1. 22 m. seven breaks. calvary cross. 50 m. did i go to sleep? 11th. designed abarahadabra for a pantacle.180 12th. i performed a magic ceremonial at night, followed by attempt at astral projection. i prefer the esoteric theosophist society's seven-fold division for these practical purposes. i think physical astral projection should be preceded by a (ceremonial "loosening of 177 in all cases when the name alone is mentioned a mediation practice is understood. prithivi-apas corresponds to wate

tice is understood. prithivi-apas corresponds to water of earth. it is symbolized by a silver crescent drawn within a yellow square. see diagram 84. 178 "i.e, self in ak sa between pillars with white ray descending. 179 heaven 180 an eleven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d. opening rituals. consecrated lamen crown and abrahadabra wand with great force. 16th. did the seven hb:shin of hb:shin operations. worked at a z for 5= 6 ritual.183 17th. position 1. 12 m. not g

ighting each one by one, it is not bad; but taken altogether is no good. july 20th. thoth. 10 m. rather poor. cross. 15 m. not very good. golden dawn 10 m. not good. symbol [my thought seems terribly wandering nowadays] isis. 19 m. not so bad. winged-globe. 12 m. bad, sleepy. 23rd. triangle of fire 15 m. very wandering. with cross in centre. abrahadabra 17 m. pretty good, though perhaps the whole pantacle. was hardly ever absolutely clear. 25th. tried physical astral projection twice. in the first one the person employed to watch- my beloved soror f- saw physical arm "bent" whilst my own was straight. 26th. i did the h.p.k. ritual at night to enter into the silence. i think the result was rather good. 190 a draft had been send only payable in hong-kong on personal application. he was conse

. 20 for 31 minutes without any 257 dh ran on ajna prevents sleep: ditto on anahata causes it. 258 in practising pr n y ma, the breath may get convulsively withheld, all the muscles going suddenly rigid, without the will of the yogi. this is called sukshama-kumbhaka, or automatic holding in of the breath. this phenomenon marks a stage in attainment. p.m. p.m. breaks. 9.25-9.50 dh ran on the shiva pantacle given me by m itr nanda p.m. p.m. sw mi, mentally muttering "aum shivaya vashi."259 nothing particular occurred, though (were i not fixed in the know- ledge of the vanity of physiological tests) i should judge my weight had diminished.260 the a'sana gave no pain till i moved. i had my eyes turned up to the third eye. vivek nanda says "vibration of body" is the second stage of pr n y ma. i

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ments used in the art. it can only be used in a magic circle, next i present the wand. its use is to call up and control certain angels and genii to whom it would not be meet to use the magic sword, next i present the cup. this is the vessel of the goddess, the cauldron of cerridwen, the holy grail of immortality. from this we drink in comradeship, and in honour of the goddess, next i present the pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer to learn, c: i am, h: next and lastly i present the cords. they are of use to bind the sigils of the art; also the m

BLUE EQUINOX

saw a light so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good..o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristic of the st l..o.m] june 18th, 10:34 to 10:53 p.m.=19 mins. 14 mins pranayama 10, 20, 20. regular and easy. 5 mins. meditation. mind cleared and became calm. it perhaps appears that little progress is made, and some slackness exists as regards exercises. the truth is, i more and

rnal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f reconcilers child of powers of waters j lord of gates of matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a.a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new ye

vatsky.s original useage. the stylistic conventions used in liber xv to distinguish speeches from directions do not necessarily reflect those used in the print edition. in the .curriculum of a.a. a few titles on the .course i. reading list which were inadvertently omitted in the printed edition have been restored based on the appendix to the 1994 .blue brick. edition of magick. the figures of the pantacle and lamen of frater v.i.o. were redrawn as vector art; other graphics are taken from scans posted at the-equinox.org further proof reading in many of the texts may be necessary. last updated 23rd january 2004: one omitted paragraph restored and a few formatting errors fixed in liber cxciv; fixed one minor transcription error in liber lxi; restored a couple of omissions in the curriculum o

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other perso

GOLDEN DAWN RITUALS B

lear eternal waters spring forth. the bottom two lines forming the m point of the pentagram and the n point of the pentagram are: m dwsy n dsj observe closely that dwsy is conjoined unto twklm and dsj is conjoined unto hnyb. n to n, m to m. the bottom left point of the pentagram is attributed unto the element of l. this point of the pentagram is attributed to the kerubic emblem b, h final and the pantacle. the color of this point in the pentagram is to be colored russet. the two angled lines forming this point in the pentagram are attributed unto the sephiroth of dwh and jxn. the bottom right foot or point of the pentagram is attributed unto the element of o. this point of the pentagram is attributed to the kerubic emblem of e, y, and to the wand. the color of this point is a bright scarle

GOLDEN DAWN RITUALS G

piring etheric o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness, that with it i may control the spirits of thy realm for all just and righteous purposes" with the dagger held over the wand, trace the invoking active spirit pentagram and the invoking pentagram of o within a circle with the kerub in the center. empowering the lesser angle of l let the adept hold the pantacle on high and recite the following "o thou mighty angel bpsac, thou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spir

iry qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of

control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of l let the adept hold up the pantacle on high and recite the following "o thou resplendent angel etnbr, thou who rulest the denser realms of m symbolized by the lesser angle of l, i conjure thee to confer upon this dagger the magic powers of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" 10 holding the pantacle over the dagger, trace within a circle the invoki

denser realms of m symbolized by the lesser angle of l, i conjure thee to confer upon this dagger the magic powers of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" 10 holding the pantacle over the dagger, trace within a circle the invoking active spirit pentagram and the invoking air pentagram with the kerub in the center. earth pantacle empowering the lesser angle of o let the adept hold the fire wand up on high and recite the following "o thou glorious angel naaom, thou who governest the fiery essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the fire wan

eadfastness" holding the fire wand over the russet portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice up high and recite the following "o thou glorious angel nphra, thou who governest the moist and fluid essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the chalice over the olive portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the dagger up on high

eadfastness" holding the chalice over the olive portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the dagger up on high and recite the following "o thou glorious angel nboza, thou who governest the airy and delicate essence of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the air dagger over the citrine portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. 11 empowering the lesser angle of l let the adept hold

ir dagger over the citrine portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. 11 empowering the lesser angle of l let the adept hold the magical sword of the art on high and recite the following "o thou glorious angel nroam, thou who governest the dense and solid l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the magical sword of the art over the black portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. note: with using the magical sword of the

GOLDEN DAWN RITUALS ZAM15

. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forces. for this reason, it

GOLDEN DAWN RITUALS ZAM20

place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the less

mless, whence cometh the image of a voice; or even a flashing light, abounding, revolving, whirling forth, crying aloud" step 7 on reaching east, strike forward with dagger, make invoking air pentagram and the sign of the head of the man. say "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bul

ck, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe;

GOLDEN DAWN RITUALS ZAM21

f the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once around the temple starting in the east while saying "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud" second adept (moves over to the north, picks up pantacle and salt, moves to the east facing east, and draws the invoking pentagram of earth "i exorcise all evil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e metal of mars. it is considered a crude weapon and its use is usually restricted to the watchtowers and lower aethyrs. its primary use is to free you from emotional entanglements that are often encountered in the watchtowers. its natural force is masculine. in enochian magick, the sword is the magical symbol of air, and is especiallyused in those operations involving tthe watchtower of air. the pantacle. the pantacle is your food (often synabolized by bread. as the cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape of a disk and enscribed with appropriate magical symbols. for each quality or idea engraved on a pantacle, the symbol for its opposite should also be included so that t

cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape of a disk and enscribed with appropriate magical symbols. for each quality or idea engraved on a pantacle, the symbol for its opposite should also be included so that the forces embodied are always balanced. in many magical operations the pantacle is used to represent the karma of the magician (occultism defines the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experie

entering finto your cup. step 4. know your cup to be the physical embodirnent of these watery qualities. hold up your cup before you and say, talho affa-adphant (tah-leh-ho ah-feh-fah-ah-deh-peh-hah-en-teh) the cup is an indescribable emptiness. step 5. know your cup to be fu ly charged with the forces of the seniors of water. step 6. end this invocation with an appropriate banishing ritual. 114 pantacle invocation the following is a ritual that you can conduct to consecrate your magical pantacle: step 1. consecrate a circle. step 2. hold your pantacle in your right hand, face the watchtower of earth and say, ikzhikal (ee-keh-zod-hee-kal, 1 invoke you from the watchtower of earth to come forward and instill the power of fruitfulness within my pantacle (see the forces of fruitfulness enter

on my pantacle (see the power of memory entering finto your pantacle. alhktga (ah-leh-hek-teh-gah, 1 invoke you from the watchtower of earth to come forward and bestow the fruitfulness of venus upon my pantacle (see the forces of fruitfulness entering into your pantacle. ahmllkv (ah-rnel-el-keh-veh, i invoke you from the watchtower of earth to come forward and bestow the reason of mercury upon my pantacle (see the power of reason entering into your pantacle. 115 liuansa (elee-ee-ah-ness-ah ,1 invoke you from the watchtower of earth to come forward and bestow the concentration of saturn upon my pantacle (see the forces of concentration entering nto your pantacle. step 4. know your pantacle to be the physical embodiment of these earthly qualities. hold up your pantacle before you and say, kh

the watchtower of earth to come forward and bestow the concentration of saturn upon my pantacle (see the forces of concentration entering nto your pantacle. step 4. know your pantacle to be the physical embodiment of these earthly qualities. hold up your pantacle before you and say, khr kaosgn-kiiidao (keh-har kah-oh-seg-en-keh-hee-dah-oh) the wheel is the diamond of the earth. step 5. know your pantacle to be fully charged with the forces of the senior of earth. step 6. end chis invocation with an appropriate banishing ritual. 116 aiq bkr the nature of every number is a thing peculiar to itself, a thing inscrutable and infinite, a thing inexpressible, even i f we could understand it. in other words, a number is a soul, in the proper sense of the terco, an unique and necessary element in

ly easy in this region of rich fertile soil. the angel is lmur (el-mu-ar) whose number is 268, the number for moz-ma-of-fas meaning "joy that cannot be measured" and also baltoh-bliora which means 137 "righteous comfort" lmur gives all who enser this region the lawful right to enjoy themselves and to be at peace with the strong forces of nature that dom nate this square. step 9. you may need your pantacle to repel the demon of this square. her narre is nlm (nel-em) and her number is 148, the number for the word orsba meaning "drunken" or "intoxicated" the demon nlm wi l l try to make you drunk with the pleasures of this square. it is very easy to lose yourself in the peace and fascination of the natural landscapes of this region. step 10. this square lies under the domination of the kerubi

buddhism. your main lesson to leant in zaa is to accept individuality, but not loneliness. the terrible sense of loneliness in zaa is a result of distorted thinidng. the truth is that you are never alone. the entire universe is always a part of yourself. realizing this is an initiatory preparation for the higher aethyrs. the most effective weapon to use in zaa is the cup although you may find the pantacle worthwhile as well. the cup is symbolic of space and its primary function is acceptance. zaa is a region of introspection somewhat like bag. however, bag is more heavily charged with emotions than zaa. zaa is designed to al low you to mentally digest the various experiences of your life. it is also a region of rest. it is closely associated with the deep, dreamless sleep state that you en

tan. 4. vovin-balt, the dragon of justice whose numbers are 308 and 302. this dragon is closely relatd to onizimp, a governor of the 23rd aethyr, tor the following ritual should be conducted to charge your magick square of vovin into a powerful talisman. step 1. make your own magick square of vovin. step 2. wear a black robe. consecrate a circle. place your 268 magick square, wand, sword, cup and pantacle before you on the altar. step 3. hold your pantacle in both hands before you, face the magick square and say, mordialhktga (moh-ar-dee-ah-leh-hehkeh-tehgah) ikzhikal (ee-keh-zod-hee-kal) while repeatedly vibrating the word nanta, visualize the power of earth being transferred in the form of a black ray from your pantacle into the magick square of vovin. maintain this until the magick squa

and charge, a talisman of the magick square of olap. in each case, carefully record the results of your magical operations in your diary. a beginner's healing ritual. this ritual is addressed to self-healing but can be easily changed to address the healing of others. step 1. consecrate a magick circle using the pentagram and hexagram rituals. hold your talisman of olap in your right hand and your pantacle in your left hand. consider the magical meaning of each step 2. face the watchtower of earth with your right arm extended before you and say, mor dial-hktga (moh-ar-dee-ah-leh-heh-keh-teh-gah) i call upon you, ikzhii(al (ee-keh-zod-hee-kal) great king of healing earth, instill your healing earth within my talisman. while vibrating this king's name, visualize a black dry cool mist of heali

ing the two enochian formulas: gig1pa-ollog-napzs-olprt and olaplamaamad- pado. step 8. banish the forces that you have invoked by using the banishing pentagram and hexagram rituals. intermediate healingritual. healing yourself. step 1. the consecration. consecrate a circle using the pentagram and hexagram rituals. step 2. the names of power. hold your talisman of olap in your right hand and your pantacle in your left hand. face the watchtower of earth and slowly vibrate the following namesof power: 279 gigpa-ollog-napzs-olprt (gee-gee-pah- oh-leh-loh-geh-nah-peh-zodess-oh-leh-par-teh) mor-dial-hktga (moh-ar-dee-ah-lehheh-keh-tehgah) 1kzhikaal (ee-keh-zod-hee-kal) laidrom (ii-ghee-dar-oh em) akzinor (ah-keh-zodee-noh rah) lzinopo (el-zodee-noh-poh) alhktga (ah-leh-hek-teh-gah) ahmllkv (ah

INFERNAL UNION

pposite sexual polarities within the self. i performed this rite on dec.31, 2003. sometime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of

LIBER 777

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, sulphur 6 olibanum stramonium, alco

ymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 1010 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility

LIBER ASTARTE

ilosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument th

d and trained to all manner of peaceable going. 36. concerning minor methods adjuvant in the ceremonies. i. rising on the planes. by this method mayst thou assist the imagination at the time of concluding thine invocation. act as taught in .liber o. by the light of liber 777. 37. concerning minor methods adjuvant in the ceremonies. ii. talismanic magic. having made by thine ingenium a talisman or pantacle to represent the particular deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii

LIBER CLXV A MASTER OF THE TEMPLE

saw a light so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good. o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristic of the st l. o.m] june 18th, 10:34 to 10:53 p.m.=19 mins. 14 mins pranayama 10, 20, 20. regular and easy. 5 mins. meditation. mind cleared and became calm. it perhaps appears that little progress is made, and some slackness exists as regards exercises. the truth is, i more and

al y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcilers child of powers ofwaters j lord of gates matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a\a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new ye

LIBER DCCCLX JOHN ST

ed method of doing pr.n.y.ma on the march. the weather is again perfect. 9.14. breakfast.eaten yogin-wise.at an end. the walk begins. 11.15. the walk over. kept mantra going well enough. made also considerations concerning the nature of the path. the upshot is that it does not matter. acquire full power of concentration; the rest is only leather and prunella. don.t worry; work! i shall now make a pantacle to aid the said faculty of concentration. the voice of the n.di (by the way) is resounding well, and the chitta is a little better under control. liber dccclx 106 1.05. have worked well on the pantacle, thinking of adonai. of course we are now reduced to a .low anthropomorphic conception..but what odds? once the right thought comes it will transcend any and all conceptions. the objection

inks; there is no god. he who goes there at the end, when he has adored all the other deities, knoweth that no god. so also i go through all the ritual, and try all the means; at the end it may be i shall find no rituals and no means, but an act or a silence so simple that it cannot be told or understood. lord adonai, bring me to the end! 1.25. after writing above, and adding a few touches to the pantacle, am ready to go to lunch. 1.45. arrived at pantheon, with mantra. rumpsteak aux pommes soufflees, poire. evian, and the three cs. was meditating on asceticism. john tweed once told me that swami vivekananda, towards the end of his life, wrote a most pathetic letter deploring that his sanctity forbad his .going on the bust. john st. john 107 what a farce is such sanctity! how much wiser fo

herwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me begin to inflame myself in praying! the twelfth day 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra-violet light self-luminous, without a source, that hath no counterpart in nature unless it be in that dawn of the north. and there were revealed unto me certain words of power. and i invoked my lord and recited the book ararita1

LIBER NU

nimaginable joys: to give him certainty concerning the nature of the phenomenon called death; to give him peace unutterable, rest, and ecstasy. this is the second indication of the nature of the result (ccxx. i. 58. 15. let the aspirant prepare a perfume of resinous woods and gums, according to his inspiration. this is the second practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, o

6. let the aspirant prepare an elixir or libation as he may have wit to do. this is the tenth practice of magick art (ccxx. i. 63. 27. let the aspirant invoke, lying supine, his robe spread out as it were a carpet. this is the eleventh practice of magick art (instruction of v.v.v.v.v) 28. summary. preliminaries. these are the necessary possession. 1. the crown or head-dress. 2. the jewels. 3. the pantacle. 4. the robe. 5. the song or incantation. 6. the place of invocation. 7. the perfume. 8. the elixir. 29. summary continued. preliminaries. these are the necessary comprehensions. 1. the natures of nuit and hadit, and their relation. 2. the mystery of the individual will. 6 liber n v 30. summary continued. preliminaries. these are the meditations necessary to beaccomplished. 1. the discove

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

an and hindu lotus blossom, with the same symbolic meaning as this more ancient symbol. the divine comedy stamps dante alighieri as being familiar with the theory of rosicrucianism. concerning this point, albert pike in his morals and dogma makes this significant statement "his hell is but a negative purgatory. his heaven is composed of a series of kabalistic circles, divided by a cross, like the pantacle of ezekiel. in the center of this cross blooms a rose, and we see the symbol of the adepts of the rose-croix for the first time publicly expounded and almost categorically explained" doubt has always existed as to whether the name rosicrucian came from the symbol of the rose and cross, or whether this was merely a blind to deceive the uninformed and further conceal the true meaning of the

MORALS AND DOGMA

presented to us by the branch of acacia. whoever shall learn to comprehend and execute this great work, will know great things, say the sages of the work; but whenever you depart from the centre of the square and the compass you will no longer be able to work with success "another jewel is necessary for you, and in certain undertakings cannot be dispensed with. it is what is termed the kabalistic pantacle. this carries with it the power of commanding the spirits of the elements. it is necessary for you to know how to use it, and that you will learn by perseverance if you are a lover of the science of our predecessors the sages "a great black eagle, the king of birds. he alone it is that can fire the sun, material in its nature, that has no form, and yet by its form develops color. the blac

when they are laid on the nuptial bed, there to engender their embryo, producing for the human race immense treasures, that will last as long as the world endures "few are capable of engaging in this great work. only the true free-masons may of right aspire to it; and even of them, very few are worthy to attain it, because most of them are ignorant of the clavicules and their contents, and of the pantacle of solomon, which teaches how to labor at the great work "the weight raised by solomon with his balance was 1, 2, 3, 4, 5; which contains 25 times unity, 2 multiplied by 2; 3 multiplied by 3; 4 multiplied by 4; 5 multiplied by 5, and once 9; these numbers thus involving the squares of 5 and 2, the cube of 2, the square of the square of 2, and the square of 3" thus far the ritual, in the n

m (a name mis-rendered into _hiram) from an artificer in brass and other metals, became the chief builder of the _haikal kadosh, the holy house, of the temple, the ?e; and the words _bonai_ and _banaim_ yet appear in the masonic degrees, meaning builder and builders "the trowel of the templars is quadruple, and the triangular plates of it are arranged in the form of a cross, making the kabalistic pantacle known by the name of the cross of the east. the knight of the east, and the knight of the east and west, have in their titles secret allusions to the templars of whom they were at first the successors "the secret thought of hugues de payens, in founding his order, was not exactly to serve the ambition of the patriarchs of constantinople. there existed at that period in the east a sect of

scends to the light, by using the devil himself as a monstrous ladder. faust ascends to heaven, by stepping on the head of the vanquished mephistopheles. hell is impassable for those only who know not how to turn back from it. we free ourselves from its bondage by audacity. his hell is but a negative purgatory. his heaven is composed of a series of kabalistic circles, divided by a cross, like the pantacle of ezekiel. in the centre of this cross blooms a rose, and we see the symbol of the adepts of the rose-croix for the first time publicly expounded and almost categorically explained. for the first time, because guillaume de lorris, who died in 1260, five years before the birth of alighieri, had not completed his _roman de la rose, which was continued by chopinel, a half century afterward

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

divine names, are placed at the four quarters on the rim of the circle. adonai ha- areh, adonai melekh, and agla are written in hebrew lettering; and emor dial hectega, in enochian characters, on thepantacles. about a foot outside the circle, and towards the north is a triangle formed by white tapes. the letters of nephesch ha-messiach in hebrew are written about its angles. in the triangle is a pantacle bearing the sigil of air, based upon the letters of the rose. the same sigil is painted on the back of the hierophant's lamen worn by themagus, and it is also painted on another pantacle which is carried by the magus, later to be veiled, and bound; it is upon this latter that he works. a heavy-bodied incense should be used, and copiously. dittany of crete is probably the best- or any othe

even a fire formless whence cometh the image of a voice. or even a flashing light, abounding, revolving, whirling forth, crying aloud. reaching east, face east, strike air with dagger, and make 1nvokingairpentagram with aquarius in centre, and say: oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watch-tower of the east. replace dagger. take pantacle, go north, face north, circumambulate, after shaking pantacle thrice. stoop not down into the darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding; a black ever-rolling abyss ever espousing a body unluminous, formless and void. reaching north, shake pantacle, make earth pentagram, with tauru

and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding; a black ever-rolling abyss ever espousing a body unluminous, formless and void. reaching north, shake pantacle, make earth pentagram, with taurus in centre, and say: emor dial hedega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watch-tower of the north <197> replace pantacle. go west of altar, face east, raise the censer and describe invoking pentagrams of spirit both active and passive, saying: exarp. bitom. nanta. hcoma. in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. replace censer. make the portal sign of the rending of the veil. i invoke ye, ye angels of the celestial spheres whose dwelling i

anifestation and appearance before me. and the reason of this my working is to obtain from that angel the true knowledge of earth, how i may securely fix within my being the secret philosophical stone of creation whereon is a hidden <201> name inscribed. to this end, i implore the divine assistance in the names of adonai ha-aretz, auriel, phorlach; emor dial hectega, and ic zod heh chal. draw the pantacle info the circle with the point of sword. creature of sigils, enter thou within this sacred circle that the angel axir may pass from concealment unto manifestation. consecrate immediately with fire and with water at the west of the circle. creature of sigils, purified and made consecrate, enter thou the pathway of evil. hold sigil aloft and move in a n. e. direction. stop at the n. e. of a

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

nsity: below immensity still! immensity equals immensity. this is true in things seen, as in things unseen. the first letter in the alphabet of the sacred language, aleph, represents a man extending one hand towards heaven and the other to earth. it is an expression of the active principle in everything; it is creation in heaven corresponding to the omnipotence of the word below. this letter is a pantacle in itself that is, a character expressing the universal science. it is supplementary to the sacred signs of the macrocosm and microcosm; it explains the masonic double-triangle and five-pointed blazing star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the u

t is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is spoken to, and the third the object. in creating, the infinite prince speaks to himself of himself. such is the explanation of the triad and the origin of the dogma of the trinity. the magical d

mother: we speak of the ascension of the saviour, and the assumption of the mother of god. god, considered as father, has nature for his daughter; as son, he has the virgin for his mother and the church for his bride; as holy spirit, he regenerates and fructifies humanity. hence, in the trigrams of fohi, the three inferior yin correspond to the three superior yang, for these trigrams constitute a pantacle like that of the two triangles of solomon, but with a triadic interpretation of the six points of the blazing star. the triangle of solomon 15 dogma is only divine inasmuch as it is truly human that is to say, in so far as it sums up the highest reason of humanity. so also the master, whom we term the man-god, called himself the son of man. revelation is the expression of belief accepted

. this fourfold prophecy contains, as will be seen, two affirmations and two negations, the idea of two ruins or universal deaths and of two resurrections; for to every conception which appears upon the social horizon an east and a west, a zenith and a nadir, may be ascribed without fear of error. thus is the philosophical cross the key of prophecy, and all gates of science may be opened with the pantacle of ezekiel, the centre of which is a star formed by the interlacement of two crosses. does not human life present itself also under these four phases or successive transformations birth, life, death, immortality? and remark here that the immortality of the soul, necessitated as a complement of the tetrad, is kabalistically proved by analogy, which is the sole dogma of truly universal reli

by signs, and all adhere to a certain number of truths expressed by determinate forms. the perfection of forms increases in proportion to the emancipation of spirits, and those that are not overweighted by the chains of matter, recognize by intuition out of hand whether a sign is the expression of a real power or of a precipitate will. the intelligence of the wise man therefore gives value to his pantacle, as science gives weight to his will, and spirits comprehend this power immediately. thus, by means of the pentagram, spirits can be forced to appear in vision, whether in the waking or sleeping state, by themselves leading before our diaphane their reflection, which exists in the astral light, if they have lived, or a reflection analogous to their spiritual logos if they have not lived o

the first. turnthe kabalah 49 ing now to the four suits, namely, clubs, cups, swords, and circles or pantacles, commonly called deniers all these are hieroglyphics of the tetragram. thus, the club is the egyptian phallus or hebrew jod; the cup is the cteis or primitive he; the sword is the conjunction of both, or the lingam, represented in hebrew preceding the captivity by vau while the circle or pantacle, image of the world, is the he final of the divine name. now let us take a tarot and combine all its emblems one by one into the wheel or rota of william postel; let us group the four aces, the four twos, and so on, together; we shall then have ten packs of cards giving the hieroglyphic interpretation of the triangle of divine names on the scale of the denary, as previously tabulated. by

pidity and roguery of fallen priests, transformed by their wickedness and ignorance into jugglers and charlatans. we may include among superstitions those magical emblems and characters, of which the meaning is understood no longer, which are engraved by chance on amulets and talismans. the magical images of the ancients were pantacles, i.e. kabalistic syntheses. thus the wheel of pythagoras is a pantacle analogous to the wheels of ezekiel; the two emblems contain the same secrets and belong to the 91 same philosophy; they constitute the key of all pantacles, and we have made mention previously of both. the four living creatures or rather the four-headed sphinx of the same prophet are identical with the admirable indian symbol of adda-nari, given on the next page, as having reference to th

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

side towards which the upper point should be directed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abra

e the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the number of a man, and his number is six hundred three score and six. h it is, in fact, the decade of pythagoras multiplied by itself and added to the sum of the triangular pantacle of abracadabra: it is thus the sum of all magic in the ancient world, the entire programme of human genius, which the divine genius of the gospel sought to absorb or transplant. these hieroglyphical combinations of letters and numbers belong to the practical part of the kabalah, which, from this point of view, is divided into gematria and themura. such calculations, which now seem to us a

gs of transcendent symbolism can only be understood rightly by the true children of science. the threefold repetition of names with varied intonations were united to triangular combinations in magical ceremonies. the magic wand was frequently surmounted with a small magnetized fork, which paracelsus replaced by the trident represented below. 26 the ritual of transcendental magic this trident is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctri

st vexes, the inhabitants of this world, it must be conjured by air, water, fire and earth; by breathing, sprinkling, burning of perfumes; and by tracing on the ground the star of solomon and the sacred pentagram. these figures must be perfectly correct and drawn either with the charcoal of consecrated fire or with a reed dipped in various colours, mixed with powdered loadstone. then, holding the pantacle of solomon in one hand and taking up successively the sword, rod and cup, the conjuration of the four should be recited with a loud voice, after the following manner: caput mortuum, the lord command thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton comman

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. we have defined a pantacle as a synthetic character resuming the entire magical doctrine in one of its special conceptions. it is therefore the full expression of a completed thought and will: it is the signature of a spirit. the ceremonial consecration of this sign attaches to it still more strongly the intention of the operator and establishes a veritable magnetic chain between himself and the pantacle. pantacles

persons; chaplets from palestine; the agnus dei, composed of the wax of the paschal candle and the annual remnants of holy chrism; scapulas and medals, are all true talismans. one such medal has become popular in our own day, and even those who are devoid of religion suspend it from the necks of their children. moreover, its figures are so perfectly kabalistic that it is truly a marvellous double pantacle. on the one side is the great initiatrix, the heavenly mother of the zohar, the isis of egypt, the venus-urania of the platonists, the mary of christianity, throned upon the world and setting one foot upon the head of the magical serpent. she extends the septenary of talismans 47 her two hands in such a manner as to form a triangle, of which her head is the apex; her hands are open and ra

pantacles, the more virtue they acquire, as 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

have given the symbol and interpretation of the pantacles of pythagoras and ezekiel, so that we have no need to recur to these; we shall prove in a later chapter that all the instruments of hebrew worship were pantacles, and the first and final word of the bible was graven by moses in gold and in brass on the tabernacle and on all its accessories. but each magus can and should have his individual pantacle, for, understood accurately, a pantacle is the perfect summary of a mind. hence we find in the magical calendars of tycho brahe and duchentau, the pantacles of adam, job, jeremiah, isaiah, and of all the other great prophets who have been, each in his turn, the kings of the kabalah and the grand rabbins of science. the pantacle, being a complete and perfect synthesis expressed by a single

sess 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 do appear to the magnetized persons who evoke them; it is certain also that they never reveal any mysteries of the life beyond. they are beheld as they still exist in the memories of those wh

sun and an emerald under the sign 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

RUBY TABLET OF SET

uralization of knowledge" please explain this. 32. explain why the cup must always have a lid. 33. what is the danger of the cup? 34. why can the sword not be the single magickal weapon for magicians? 35. why is it important to analyse the emotions and to overcome them? 36. what is meant by "love under will" 37. please interpret this statement "thou hast no right but to do what thou wilt" 38. the pantacle is the storehouse of knowledge. explain this. 39. what are the qualities for the ultimate symbol of the personal work? 40. what process will keep the pantacle free from imperfection? 41. what is the symbolic meaning of the magician's robe? 42. what is the magickal function of the magician's bell? 43. explain what crowley meant by the "great work" 44. explain the differences between invoca

ce and intellectual laziness. it protects its user from the forces of slavery and oppression, from those who would limit his freedom. this is one of the gifts of set. usually flint daggers were used for sacred purposes since they were made without human hands. crescent shaped ones represented the power of the moon. iron should be used as sacred to set. copper, because it is red, can also be used. pantacle: the pantacle symbolizes earth, the foundation and strength of the magician. here is where he draws his stamina from, and builds his temple on. the magician plants the seeds of possibility in the earth, from it he draws energy to make his will manifest. it can be made from red or black clay, wood, or from iron. it should have the symbols of set carved or painted on it. staff: this was the

agician will hold the cup and thank set for the gift of renewing power and the reservoir of the unconscious mind from which he draws his inner strength. he will drink in honor of the inner demons and the dark lord. dagger: the magician will hold up the dagger in thanks for the gift of intelligence that sets him apart from the ignorant mass of humanity, and the blind self-slavery of the oppressed. pantacle: the magician will hold up the pantacle in honor of set's strength rooted in his contact with the empirical, and his commitment to the inhabitants of the physical universe and his willingness to commune with them. 6. close. reading from the book of coming forth by night. closing thanks: the magician should thank the dark lord for coming, even if it's not obvious he was there. the magician

TELESMATA AND FLASHING TABLETS

arious lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures classed under planet and sign. 7 8 9 10 11 12 the mode of using a telesmata character or symbol is that it is extracted from a telesmatic figure in the development and construction of a talisman or pantacle as to use those formed by the figure of the planet required. place them at opposite ends of the wheel of eight ratio as shown in the diagram. you may also place them in components of a square. within the double lines, a vesicle, that is appropriate to the matter, is then to be written. k additional notes love talismans it is rare that a talisman made for love is appropriate. pure love lin

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

the children of israel, while wandering in the desert, fell under his hypnotic powers. they called him moloch, chiun, and remphan. the prophet amos castigated the jewish idolaters for this unholy sacrilege: but ye have borne the tabernacle of your moloch and chiun your images, the star of your god, which ye made to yourselves (amos 5:20) a magical charm and talisman to illuminists everywhere, the pantacle star, or pentagram, is considered a powerful charm, a talisman, and an emblem of favor with the deity of the underworld. oh, how the communists, founded by karl marx, a high priest of satan, cherished their red stars! in degree rituals of freemasonry, an appropriate "jewel" is awarded the rising initiate. it is believed that this jewel holds magical powers. it can be used to invoke, or in

est of satan, cherished their red stars! in degree rituals of freemasonry, an appropriate "jewel" is awarded the rising initiate. it is believed that this jewel holds magical powers. it can be used to invoke, or invite, spirits and to work spells. albert pike thus advised: another jewel is necessary for you, and in certain undertakings cannot be dispensed with. it is what is termed the kabalistic pantacle (pentagram..this carries with it the power of commanding the spirits of the elements. it is necessary for you to know how to use it. 6 in other words, pike is recommending the star be the vehicle to invoke demon powers and cause them to do magical work. now, before you dismiss pike's suggestion and imagine he was just some silly, insane occult nut, let me remind you that so respected is t

THE BLACK LODGE

ne of continuous growth. this, on its turn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to the four great princes of the demoniac world, whose obligation it is to serve the adept (cf the sacred magic of abramelin the mage and liber viii for more on this subject. when any human being truly aspires to the path of the wise, the infernal forces are activated to tempt- read test- the candidate alo

THE MARTINIST OPERATIVE GENERAL RITUAL

r to his/her degree but without the usual jewel of the order. 5. operational cloth: the operational cloth is made from a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. the pantacle should be embroidered in red and white

ntacle cannot be embroidered, etc. the pantacle should be embroidered in red and white if the operational cloth is made of white linen or silk. the operational cloth should be hemmed plainly, without any trimmings like a fringe, lace, etc. 6. accessories: a metal candlestick of proper height will be required to hold the central luminary and will be placed, at the proper time, in the centre of the pantacle. another candlestick, a smaller one, will also be required, to hold the ordinary candle- used to light the central luminary. the candles should be made of pure beeswax, or of so called liturgical wax (30% 7 approx. 25 inches is 635 mm and it is very curious to note that this is, approx, the length of the golden section of the meter. 9 pure beeswax, and can be obtained from specialized sto

in the classic incense boat. the use of any other incense like that prepared for the churches etc, pulverised and compounded from different resins, is interdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged and pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle prope

given and simply comprises information which the compiler knows is being substituted by certain brethren who practice the operation regularly (1) if the room being used for the operation has any unsuitable pictures on the walls, these must turned around (2) if the operator is not a martinist he/she will wear the alb, cordelier and sandals (3) if the metal jewel of the order is not available, the pantacle) may be drawn on a piece of white virgin paper (virgin paper is paper that has not been drawn on or written on before (4) a french onion soup bowl makes an excellent censer (5) if the frankincense cannot be obtained in its original "tear drop" form, regular frankincense may be used. the important point is that it be pure frankincense and not a mixture of incenses (6) any sword or poignard

WORKING CEPHALOEDIUM VERSION 1

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

, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the

3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in

rmulation of the restrictions& the dispelling of ig norance. id est: make careful arrangements& ask for further enlightenment. h ow should we obtain further enlightenment? lii- earth of earth "when one's resting is like that of the back& he loses a ll consciousness of self: when he walks in his own courtyard& does not see any of the persons in it- then there will be no error" die jovis: began the pantacle of xvi& went on with my fish story; which by the way is the blasting of the old tower of jesus-tyranny. de martis: we have all three been sick in various ways, so that save for beginning the painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now beg

d to initiate any rashith ha-gilgalim, has caused the collapse of the whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: x

WORKING CEPHALOEDIUM VERSION 2

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

, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the t

3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in

formulation of the restrictions& the dispelling of ignorance. id est: make careful arrangements& ask for further enlightenment. how should we obtain further enlightenment? lii- earth of earth "when one's resting is like that of the back& he loses all consciousness of self: when he walks in his own courtyard& does not see any of the persons in it- then there will be no error" die jovis: began the pantacle of xvi& went on with my fish story; which by the way is the blasting of the old tower of jesus-tyranny. de martis: we have all three been sick in various ways, so that save for beginning the painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now beg

d to initiate any rashith ha-gilgalim, has caused the collapse of the whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether &c_ re high magick series practical magick is performed with the aid of ordinary, everyday implements, is concerned with the things of the earth and the harmony of nature, and is considered to be the magick of the common people. high magick, on the other hand, has long been considered the prerogative of the affluent and the learned

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

tarot suits and the main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new

tiny padlock for security at home, a wooden toy boat for travel, a silver locket for fidelity, a key charm for a house, tiny painted wooden eggs for fertility in any venture- just to suggest a few. you can also use small fabric dolls to represent people, for example in a love spell. tarot cards also provide excellent symbols for magick: the emperor for power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will by their pictures suggest all kinds of images for your work. my book tarot talks to the woman within (quantum, 2000)

ABRAMELIN1

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 wholesale, though on a more careful examination of the text i think we shall find that it is rather their abuse through ignorance of their meaning which he intends to decry, than their intelligent and properly regulated use. it will be well here to c

himself had received somewhat of qabalistic instruction from his father, simon. but this system of magic he bequeaths to his younger son, lamech, expressly as a species of recompense to him for not being taught the qabalah, his status as a younger son being apparently a serious traditional disqualification. this being so, the reason is evident why he warns lamech against the use of certain seals, pentacles, incomprehensible words, etc; because most of these being based on the secrets of the qabalah, their use by a person ignorant hereof might be excessively dangerous through the not only possible but probable perversion of the secret formulas 3 see appendix b. 4 born about 1250. introduction xi therein contained. any advanced student of occultism who is conversant with mediaeval works on m

qabalah, their use by a person ignorant hereof might be excessively dangerous through the not only possible but probable perversion of the secret formulas 3 see appendix b. 4 born about 1250. introduction xi therein contained. any advanced student of occultism who is conversant with mediaeval works on magic, whether ms. or printed, knows the enormous and incredible number of errors in the sigils, pentacles, and hebrew or chaldee names, which have arisen from ignorant transcription and reproduction; this being carried to such an extent that in some cases the use of the distorted formulas given would actually have the effect of producing the very opposite result to that expected from them (i have commented at length on this subject in my notes to the key of solomon, published by me a few yea

. also that the farther a magical operation is removed from the commonplace, the better. but 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

e numbers; in which there must be written the divine names, as well general as special. and in the centre of the lamen draw a hexagon7 or character of six corners; in the middle thereof write the name and character of the star, or of the spirit his governor, to whom the good spirit that is to be called is subject. and about this character let there be placed so many characters of five corners, or pentacles,8 as the spirits we would call together at once. but if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. now this lamen ought to be composed when the moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be t

agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or lamen for the invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcis

ABRAMELIN2

evening before to have demanded this from your guardian angel, who knoweth better than you your nature and constitution, and who understandeth the forms which can terrify you, and those of which you can support the sight.73 and you must not think that this can be done otherwise, as certain accursed persons write; that is to say, by means of seals, and conjurations, and superstitious figures, and pentacles, and other abominations, written by diabolical enchanters;74 for this would be the coin wherewith the hideous satan would buy you for his slave. but let your whole trust be in the arm, the power, and the force of god almighty; then shall you be in all safety, and the guard of your angel will defend you from all dangers. this is why you should have good courage, and have confidence that n

t in conjurations, in which the spirits are commanded to appear in human form without any deformity or tortuosity. 73 because some of the demonic forms are so terrible that the shock of their sight might cause a person of a nervous temperament to lose his reason. 74 i must again repeat that it is only evil and perverted symbols which come under this denunciation of abraham the jew; for nearly all pentacles and seals are the symbols and sigils of divine and angelic names. 75 i.e, of allegiance to you. 76 the four superior spirits and princes are: lucifer, leviathan, satan, and belial. 77 the eight sub-princes are: astaroth, magoth, asmodeus, beelzebuth; oriens, paimon, ariton, and amaymon. 78 by a very evident slip, chapitre ix. is written in the ms. instead of xix. 79 qui les asoumis atout

out on to the terrace yourself. 82 written atarot by a slip in the ms. 83 i.e, upon the sand on the terrace. 84 again erroneously atarot. 85 i.e, unto the subservient spirits of astaroth. 86 i.e, whether verbal, or mental, or by gesture. 87 again note that the whole of the operations of this magic of abra-melin and of abraham the jew depends on these symbols,so that it is not the true and sacred pentacles and symbols which he condemns; but erroneous and corrupted ones made use of ignorantly. 88 if i.e, in those which the operator has written down from the third book, and placed at the entry of the door for astaroth to take oath upon. 89 i.e, servitors belonging equally to these two sub-princes together. 90 i.e, oriens, paimon, ariton, and amaimon. ariton is often called egin or egyn in ot

ADDTLS

nsecration of the four elemental weapons give excellent examples of the spirit or archangelic names formed from the kerubic squares by the addition of letters from the tablet of union. the attribution of the name hwhy. the name is the key to the whole of the enochian attributions of the squares to the elements: the letters are thus referred: y yod d wands h he c cups w vau a swords h (final) he b pentacles the letters of the great name attributed to the four tablets in order together: insert diagram 12 not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisidiction and governance of the letters. so far as concerns the great cross, the method f

eth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y; cups to c and h; swords to a and w;

entacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y; cups to c and h; swords to a and w; pentacles to b and h final. it was previously shown how the squares of the servient part of each lesser angle were given a double attribution to the letters of the name. they were seen to be ruled by a letter governing the rank, and also by a letter governing the column. in order to work out the astrological attributions of this allocation, note that the columns go by the triplicity of the kerubic

ng up angelic names. its attributions are to the four aces of the elements and to the court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents of the root force in the element. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands 20 the foregoing methods of attributing the enochian squares should be completely grasped before proceeding frther. it is imperative to understand thoroughly the basic principles of attributions before beginning the analysis of the pyramids based on each squar

ALEX SANDERS THE KING OF THE WITCHES

ion round to witchcraft rites, but the woman, who called herself a high priestess, vaguely referred to diana the witch goddess, and refused to be drawn on details. alex cheered up when the others arrived and the hostess told the assembled party of eight that they would now cast the circle. once again he was disappointed, however, for instead of bringing out the sword and athame, the altar and the pentacles, as he and his grandmother had done on their own, the group assembled dining chairs and made a circle similar to that of a spiritualist meeting. tentatively alex questioned the rites but the participants sincerely believed that they were practising witchcraft. perhaps he was the only witch left. time has taught alex that many covens use rituals quite different from those handed down by h

s. the day he found the key of solomon he forgot to go for his lunch, so engrossed was he in the chants, many of which had been used by his grandmother in her esbats and sabbaths. the other books were discarded; this was die real key, for it married the knowledge he had to that which he had hoped for. but he wondered how he would ever manage to copy it all- 62 it would take years to draw the many pentacles and elaborate hebrew symbols. it was bill who suggested a daring solution; if the book could be borrowed he would arrange to have photostat copies made of each page. but when alex tried to hide it under his jacket, he cut such a ludicrous figure that he knew he would be caught before he got out of the door. he decided to dismantle the key of soloman and borrow a. few pages at a time, hid

.ofwhich wasthe gatherin offourpolinos of rose petals to be dried and made into incense. they could.be picked only betwe,en the early tnorninghours oft\vo and three, according to the magic ritual, and as they had.noroses oftheir own,the coven madeforays intog rdensallover eneighbou1' hood until there was not a rose to be seen in the entire district' they.charted an elaborate circle surrounded.by. pentacles and the symbolitwatchtowers. the child sat.a little' apart,ll1 a small triangle. he was to be used as a medium through'\vhicli voices might speak. at seven o'clock in the evening they took. their places within the circle and began their incantations. theros scented incense f1lled the room. hour. after.'hour they .called to the gods,repeatingthechants'andsecret mimes according to the inst

will help you to escape if you stand steadfast, but if you betray ought there is no hope for you in this life or in that to come. 70. be sure, if steadfast you go to the pyre, drugs win reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be.of wax so that they may be broken at once or melted. tj. have no sword unless your rank allows it. 74. have no namesor signs on anything. 7s. write the. names and sigp,s on them in ink before consecrating them and wash it off immediately afterwards. 76. let the colour of the hilts tell which is which. 77. do not bigrave* them unless they cause discovery. 78. ever remember yeo are the

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ou to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come. 69. be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 70. tools 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be of wax so that they may be broken at once or melted. 73. have no sword unless your rank allows it. 74. have no names or signs on anything. write the names and signs on them in ink before consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the

BOOK T

be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of

ncess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory ju

and: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittari

cury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pi

ricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established strength sun aries 47 4 of wands perfected work venus aries 48 5 of pentacles material trouble mercury taurus 49 6 of pentacles material success moon taurus 50 7 of pentacles success unfulfilled saturn taurus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups love venus cancer 55 3 of cups abundance mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two

that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 degree of leo to 20 degree of virgo. fire of earth king of gnomes. xviii. the queen of the thrones of earth queen of pentacles a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat's head as a crest. a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other

ears a sceptre surmounted by a cube, and in the other an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 degree sagittarius to 20 degree capricorn. water of earth the queen of gnomes. xix. the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the book t page 9 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 head of the winged bull. beneath the chariot is land, with many flowers. in the one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases goo

ra sorrow saturn 6 of cups scorpio pleasure sun 9 of wands sagittarius great strength moon 3 of pentacles capricorn material works mars 6 of swords aquarius earned success mercury 9 of swords pisces material happiness jupiter saturn 1. leo strife 5 of wands. 2. libra sorrow 3 of swords. 3. sagittarius oppression 10 of wands. 4. pisces abundant success 8 of cups. 5. taurus success unfulfilled 7 of pentacles. jupiter 1. leo victory 6 of wands. 2. libra rest from strife 4 of swords. 3. capricorn harmonious change 2 of pentacles. 4. pisces material happiness 9 of cups. 5. gemini shortened force 8 of swords. book t page 11 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 or in aries gemini leo scorpio capricorn pisces 2 w. 2 c: 1 each of others. one more decan than the others. or in ari

of wands. 2. libra rest from strife 4 of swords. 3. capricorn harmonious change 2 of pentacles. 4. pisces material happiness 9 of cups. 5. gemini shortened force 8 of swords. book t page 11 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 or in aries gemini leo scorpio capricorn pisces 2 w. 2 c: 1 each of others. one more decan than the others. or in aries gemini virgo scorpio capricorn 2 pentacles: 1 each of others. or in aries cancer virgo scorpio aquarius 2 cups: 1 each of others. or in taurus cancer virgo sagittarius aquarius two pentacles: 1 of each of the others. or in taurus cancer libra sagittarius aquarius two swords: 1 of each of the others. there being thirty-six decans and seven planets, it follows that one of the latter must rule over one more decan than the others. th

ome it, and initiate spring. and the beginning of the decanates is from the royal star of leo, the great star cor leonis: and therefore is the first decan that of saturn in leo. here follow the general meanings of the small cards of the suits, as classified under the nine sephiroth below kether. mars 1. leo valour 7 of wands. 2. scorpio loss in pleasure 5 of cups. 3. capricorn material works 3 of pentacles. 4. pisces perfected success 10 of cups. 5. aries dominion 2 of wands. 6. gemini despair and cruelty 9 of swords. sun 1. virgo prudence 8 of pentacles. 2. scorpio pleasure 6 of cups. 3. capricorn earthly power 4 of pentacles. 4. aries established strength 3 of wands. 5. gemini ruin 10 of swords. venus 1. virgo material gain 9 of pentacles. 2. scorpio illusionary success 7 of cups. 3. aqu

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

iest known deck dates from the fourteenth century. the tarot deck itself consists of seventy-eight cards, in two parts. these parts are called the minor arcana and the major arcana. the minor arcana is made up of fifty-six of the cards divided, again, into four suits of fourteen cards each. it is from this minor arcana of the tarot that our everyday playing cards stem. the tarot suits are swords, pentacles (sometimes called coins, wands (or staves) and cups. their modern counterparts are spades, diamonds, clubs and hearts respectively. each suit numbers one (or ace) through ten with a page, knight, queen and king. at some stage in their later development the knight dropped out and the page became known as the jack, or knave. the major arcana, otherwise known as the trumps major, has twenty

each time you read the cards, giving a different and therefore far more personal reading for each individual. so, don't go by the book. use your own powers. in interpreting, you might keep in mind that the swords suit is usually associated with troubles and misfortunes (also with the element of air; cups associated with love and happiness (water; wands with enterprise and glory and sex (fire; and pentacles with money (earth. this does not mean to say, of course, that every sword card (for example) turned up has to reflect troubles and misfortunes! these are general associations, so just keep them in mind. you should also try the tree of life spread, to see how you like it. it, also, uses ten cards plus the significator: figure 9.1 1 querant's highest intelligence ideals 2 creative force 3

ng a tarot reading for a friend, using the rider-waite deck. the major arcana card "the tower" appears in the position of the immediate future. what interpretation would you place on it (it is realized that much would depend on the other cards around it. however, just give your interpretation for this one card) 3. in this same hypothetical reading, the final outcome for your friend is the five of pentacles. what is your interpretation of that card in that position? 4. if you do not own a crystal ball but want to try scrying, what could you use in its place? 5. in cheiromancy, what is the difference between the left hand and the right, for purposes of interpretation? 6. when reading tealeaves you see a bell and a horseshoe low down in the cup, but by the handle. what do they mean? 7 (a) wha

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ite 112 wicca01.txt main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged to the celtic father god, dagda, and are said to be guarded in the otherworld by merlin. there were 13 treasures in total, but four have come into pre-eminence in magick and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new

tiny padlock for security at home, a wooden toy boat for travel, a silver locket for fidelity, a key charm for a house, tiny painted wooden eggs for fertility in any venture- just to suggest a few. you can also use small fabric dolls to represent people, for example in a love spell. tarot cards also provide excellent symbols for magick: the emperor for power, the empress for fertility, the ten of pentacles for prosperity, the lovers for romance, the world or the eight of wands for travel, temperance for harmony, justice for matters of law, etc. even if you do not use tarot cards for divination, a brilliantly illustrated pack, such as the rider waite or the morgan greer, will by their pictures suggest all kinds of images for your work. my book tarot talks to the woman within (quantum, 2000)

DAVID ICKE THE BIGGEST SECRET

tioned in english records at the time of henryviii, they are described as outlandish people, calling themselves egyptians14 the term,tarot, is believed to be derived from two egyptian words, tar meaning road, and romeaning royal.15 the royal road to wisdom if the knowledge is used properly and notmalevolently. the tarot consists of the minor arcana, four suits called swords (blade),cups (chalice, pentacles and sceptres, and the major arcana or great secrets, knownas trumps. among the trumps was the joker which has survived in modern playingcards. the joker is the jester who used humour and clowning to pass on the message.the joker also connects to the trickster, a term you find in native american myth.todays playing cards are an abridged form of the tarot. the colours black and redrepresen

DEMONIC BIBLE

ndon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemies rather than having faith in god s will. ironically, the magician fasts and prays to god for power over the spirits but enters the cabalistic circle of invocation to his own ruin for every demand from the spirit is a statement of greed, lust, envy, or anger. the magic circle, hazel wand, triangle, pentacles, and seals herein described are not necessary to the invocation of these powerful beings. each of these beings is a lord who rules over many legions of inferior spirits. by crossing the gates of hell and becoming one with the forces of darkness the satanic magician makes himself a friend and an ally to these beings. without the need for threat or coercion, they will visit him in peace an

DION FORTUNE CEREMONIAL MAGIC UNVEILED

t to recognise the classification with which he is familiar, when it is applied to the glyph of the tree in the technical methods of western occultism. mr. regardie has the inestimable advantage of knowing the hebrew language; in this, as an occultist, he is unique; for although most occultists working the western tradition have enough hebrew to transliterate the words of power for inscription on pentacles and talismans or for numerological work, they number no hebrew scholars among their ranks, but are all dependent on translations; even macgregor mathers and wynn westcott did not translate from the original hebrew but from latin versions, and they have saddled the western schools with some tiresome errors of transliteration and pronunciation. mr. regardie gives a classification of the tr

DION FORTUNE MYSTICAL QABALA

because the correspondences work out without discrepancies, a thing they do in none of the other systems. 8. according to this system, the four suits of the tarot pack are assigned to the four worlds of the qabalists and the four elements of the alchemists. the suit of wands is assigned to atziluth and fire. the suit of cups to briah and water. the suit of swords to yetzirah and air. the suit of pentacles or coins to assiah and earth. 9. the four aces are assigned to kether, the first sephirah; the four twos to chokmah, the second sephirah; and so on down the pack. the four tens being assigned to malkuth. it will thus be seen that the cards of the four suits of the tarot pack represent the action of the divine forces in each sphere and on each level of nature. equally, if we know the sign

god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white brilliance. yetzirah: pure white brilliance. assiah: white, flecked gold. i 1. kether, the crown, is placed at the head of the middle pillar of equilibrium, and from it depend backwards the negative veils of existence. i have already written concerning the use of these negative veils as a background

ual experience: the vision of god face to face. virtue: devotion. vice: correspondence in microcosm: the left side of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth: pure soft blue. briah: grey. yetzirah: pearl-grey, iridescent. assiah: white flecked with red, blue, and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proceeds through organisation to equilibrium. equilibrium having been achieved, no further development is possible without once more oversetting t

e to the lord of dominion, hu a contented land accepts his rule; binah, fulfilled, accepts her mate. 38. the two of cups (water) is called the lord of love and here again we have the concept of harmonious polarisation. 39. the two of swords (air) is called the lord of peace restored, indicating that the disruptive force of swords is in temporary equilibrium. mystical qabala page 92 40. the two of pentacles (earth) is called the lord of harmonious change. here, as in swords, we see a modification of the essential nature of the elemental force by its polarismg opposite, thus inducing equilibrium. the disruptive force of swords is restored to peace, and the inertia and resistance of earth becomes, when polarised by the influence of chokmah, a balanced rhythm. 41. these four cards indicate the

rones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealment. tarot cards: the four threes. three of wands: established strength. three of cups: abundance. three of swords: sorrow. three of pentacles: material works. colour in atziluth: crimson. in briah: black. yetzirah: dark brown. assiah: grey flecked pink [page 140] i 1. binah is the third member of the supernal triangle, and the task of its elucidation will be both extended and simplified because we can study it in the light of chokmah, which balances it on the opposing pillar of the tree. it is never possible to understand a se

ymbol in the tarot pack is a heart pierced by three swords. out readers will recall the reference to the sword-pierced heart of the virgin mary in catholic symbolism, and mary equates with marab, bitter, the sea. ave, maria, stella maris! 56. swords are, of course, geburah cards, and as such represent the destructive aspect of binah as kali, the wife of siva, the hindu goddess of destruction. 57. pentacles are cards of earth, and as such are congemal to binah, form. the three of pentacles, therefore, is lord of material works, or activity on the plane of form. 58. it will be observed that, just as the planets have their influence reinforced when they are in those signs of the zodiac which are called their own houses, so the tarot cards, when the significance of the sephirah coincides with

dane chakra: tzedek, jupiter. spiritual experience: vision of love. virtue: obedience vice: bigotry. hypocrisy. gluttony. tyranny. correspondence in the microcosm: the left arm. symbols: the solid figure- tetrahedron. pyramid. equal armed cross. orb. wand. sceptre. crook. tarot cards: the four f ours. four of wands: perfected work. four of cups: pleasure. four of swords: rest from strife. four of pentacles: earthly power. colour in atziluth: violet. deep briah: blue. yetzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three supernals and the next pair of balancing sephiroth upon the tree there is a great gulf fixed [page 162] which is called by mystics the abyss. the next six sephiroth, chesed, geburah, tiphareth, netzach, hod, and yesod, constitute what qabalists c

s perfected work, thus representing admirably the achievement of the king in peace-dome in his well-governed kingdom. the four of cups is called the lord of pleasure, and is in keeping with the title of splendour assigned to chesed and with the brilliancy of its angelic host. the four of swords indicates rest from strife, and agrees perfectly with the significance of the seated ruler. the four of pentacles is the lord of earthly power, a symbolism sp obvious that it needs no elucidation. 30. the consideration of the yetziratic text has been left to the last in this study, in order that the sequence of the symbolism, unfolding in such ordered relationship, might not be broken in upbn. moreover, this text contains so much significance that it is best studied when we are as fully equipped as

chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem of evil; and one of the things least [page 174] adequately dealt with in the christian ethic is the problero of force, or severity, as contrasted with mercy and rnildness consequently ge

chakra: shemesh, the sun. spiritual experience: vision of the harmony of things. mysteries of the crucifixion. virtue: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [page 188] 1. there are three important keys to the nature of tiphareth. firstly, it is the centre of equilibrium of the whole 'rree, being in the middle of the central pillar; secondly, it is kether on a lower arc and yesod on a higher arc; thirdly, it is the point

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world, we must conquer it by means of air, water, fire and earth, blowing, sprinkling

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

then by reciting the prayer of the salamanders. the earth is exorcised by the sprinkling of water, by breathing, by fire, and by the prayer of the gnomes. their signs are the hieroglyphs of the bull for the gnomes who are commanded with the magic sword; of the lion for the salamanders, who are commanded with the forked rod, or magic trident; of the eagle for the sylphs, who are ruled by the holy pentacles; and finally, of aquarius for the undines, who are evoked by the cup of libations. their respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs, and necksa for the undines. these names, it will be noticed, are borrowed from folklore. the laying of an elementary spirit is accomplished by its adjuration by air, water, fire, and earth, by breathing, s

at explore different symbolic worlds, offer variant interpretations from the psychological to the wiccan, and present a broad scope of artistic styles. traditional tarot cards have gone hightech, with digital decks for sale on the internet for those who are curious and willing to spend a few dollars. some of these digital decks have replaced the customary card suits and symbols (i.e. cups, wands, pentacles, swords, priestesses, magicians) with characters representing modern themes. for example, a king in a traditional tarot deck is replaced with a businessman in a contemporary deck. these modern versions may attract a broader audience to tarot, however, many will take the practice less seriously than with the more traditional decks. sources: banzhaf, hajo. the tarot handbook. stamford, con

FRATER U D PRACTICAL SIGIL MAGIC

r organism n my dreams. in regard to the first sentence of desire, pete carroll in liber null& psychonaut mentions incredible results (p.203) it is advisable, especially in the beginning, to ex ou have become more familiar with them. only then should you experience atavisms in everyday life and, of course, in rituals. you could append the word gimmediately h to the above sentences and then charge pentacles or steles with the help of the alphabet of desire for use in ritual for special workings (e.g, as ggateways h to an altered state ot of training and experience. another method consists of phrasing the sentence of desire less specifically but more comprehensively. this method should be understood as an augmentation to the aforementioned procedure and not as an a1ternative here again are s

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

dawnand took the motto 'quodtibi id aliis';butshe seems to have had little interest intheorder, forwhenthe schismcamein1903 she had attained only the gradeofzelator.3she sided thenwithwaite's faction, presumably because, as waitesays,she 'loved138__thewayofdivineunion139public as separateentities-withoccasional leading hints: waite did pointoutthat the four tarot suits of cups, wands, swords, and pentacles correspond to the grail hallows,buthe left his readers to draw from thiswhatconclusions theycould-theywere drawn together for the members of his order. at first the synthesis was tentative,butas the last vestiges of magic dropped awaywiththe passing of the independent and rectified rite, and as the rituals of that rite were transformed into the religious ceremonies of the fellowshipofthe

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

abra-melin themage(1898),which was widely known in the order.thisisrealmagic, but mathers 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

GILBERT THE MAGICAL MASON

ng cards, as now used. we find thefoursuits of diamonds and hearts, both red, representing the higher principles, with spades and162themagical masonclubs, both black, meaning the lower aspects. in the very old and curious tarocchi or tarot cards, to which court de gebelin, eliphaz levi and others grant an origin from the ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. both types are exactly related in works upon the occult sciences to the symbolism of the kabalistic jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by th

GILBERT THE SORCERER AND HIS APPRENTICE

cups'chalices, or hearts goblets spade epees swords spades denari deniers money, circles, clubs or pentaclesthe tarot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrown; the queens wear the. crown only.thequeen of pentacles and the knave of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfthesuit, while the other three honours bear a bludgeon.similar to that which is shown for the ace.inthesuitof cups, that only which is held by the queen is covered, thus showing the essentiallyfeminineproperties of this suit, while the

avement or cloth whereon the cups stand; between them is a species of caduceus, whose serpents are replaced by lion-beaded foliations, which recall the chnuphisserpent of the gnostics, and. certain familiar. forms. of the elemental spirits;practicaloccultists will know to what i allude. the deuce of swords forms a species ofvesicapiscisenclosing a mystic rose of the. primary colours. the deuce of pentacles is bound together by a continuous band in such a manner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves

nesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the equilibrium of mercy and severity. the ace of pentacles represents eternal synthesis, the great whole of the visible universe, the realisation of counterbalanced power.the22 trumps are the hieroglyphic symbols of the occult meanings of the 22 letters of the hebrew alphabet. they are numbered from 0 to 21 inclusive (see table opposite. i will now describe carefully the symbolism of each of these hieroglyphical keys.\1.the juggler or magician.b

ure,gain, profit;r.disturbance, worry, anxiety, melancholy.72.sixofpentacles.presents, gifts, gratification: r. ambition, desire, passion, aim, longing.73. fiveofpentacles.lover or mistress, love, sweetness, affection, pure and chaste love;r.267disgraceful love, imprudence, license, profligacy. 74.fourofpentacles.pleasure, gaiety, enjoyment, satisfac255 tion; r. obstacles, hindrances.75. three of pentacles.nobility, elevation, dignity,rank,powerjr.children, sons, daughters, youths' commence255 ment.76. deuceofpentacles.embarrassment, worry, difficul255 ties; r. letter, missive, epistle, message.77. aceofpentacles.perfect contentment, felicity, prosper255 ity, triumph;r.purse of gold, money, gain, help, profit, riches. the following additional remarks maybe serviceableto the68thesorcerer an

med255 dles too much with other people's business.71. sevenofpentacles.r. the next card will show the reason of the anxiety, and so on.73. fiveofpentacles.shows simply that there is some one whom the person loves. the court-cards, and especially the kings and queens, may be taken to represent persons; in this case their additional meaning should not be read. the swords represent very dark people; pentacles, those not so dark; cups, rather fair people; wands or sceptres, those much fairer, and so on. many wands together might signify feasting, many cups love255 making, swords quarrelling and trouble, coins or pentacles money.70 the sorcererand his apprenticewhere themodeof reading the cards .requiresthatperson consulting should be represented, he should takeofthe kings to represent himself

hown to the adversaryatthetime of scoring; this rule holds good in all cases. the non-dealer scores and leads first.ifthree play, the player on the dealer's left hand begins. seven cards bear the distinguishing title of tarot trumps; they are. the universe, 21; the mat,267 or foolish man, 0;thepagad,juggler, or magician, 1; the king of sceptres; the kingofcups; the king of swords; and the king of pentacles. if the player has any two of these tarot trumps, he can ask his opponent for a third; if the latter cannot reply by showing a third tarot trump, the former canscore.5 points; but if he has the third it must be given up to the asker, who then does not score,butgives him some card of small value in exchange. for every three tarot trumps actually held in thehandy.theholder marksispoints. s

in italy today the 22 atus ortrumpsare often omitted, and many packs are sold without these. but takingthetarotcards 121the ordinary pip cards,ifthey were simply used for a game, the ancient designs, which have persisted through so many years and in divers countries, would seem meaningless. the numbers of pips as in the common english packs would be sufficient. why, for example, should the two of pentacles have a serpent coiled round the two pips in the form of the algebraic symbol of infinity. and here we may say that those well255 meaning writers who have redrawn the cards have gone on the wrong tack. admitting that we have no evidence of the original meaning (theremayormay not be a secret tradition, i wish to make no assertion as to this) it is surely the part of wisdom to preserve the

n system of numbers, especially in regardtothe occult meaning of odd and even numbers. mrs lee laid particular stress on the arrangement of the pips on the cards, pointing out its similarity to the arrangement of spots on dice and dominoes (the connection of this with the pythagorean system is obvious) in the light of this explanation the appropriateness of the serpent in the design of the two of pentacles is manifest. whether mrs lee's explanations were common to the gipsy tribes, or merely a system of her own, i cannot say. she seemed to regard it as very private, and only shown to me as a special mark of favour.thelast time i saw mrs lee was some twenty years ago at yetholm, when the son of the late queen esther was crowned gipsy king. mrs lee was very contemptuous of the yetholm gipsie

he obvious idea that in italian swords is spadi, and the form of the pips in modern cards suggest a conventionalized drawing of the roman broad sword, is not so much as alluded to.theoriginal symbology as i have said remains unknown, and is open to any conjecture,butit must be said that the form of the club pip is singularly unlike a bludgeon or quarter staff. butifwe take the suit of denarii, or pentacles, to represent earth forces, and suggest that money or coins might symbolize material powers, and that the clover or trefoil leaf, as a product of the earth, might also symbolize the earth forces, it might be as good symbology as the derivation of bludgeons from swords. in any case it seems to be generally assumed the cups are the prototypes of hearts, and sceptres of diamonds, andifsword

ns might symbolize material powers, and that the clover or trefoil leaf, as a product of the earth, might also symbolize the earth forces, it might be as good symbology as the derivation of bludgeons from swords. in any case it seems to be generally assumed the cups are the prototypes of hearts, and sceptres of diamonds, andifswords or spadi became spades, there is only left the correspondence of pentacles with modern clubs. there are then three ways in which we may regard the tarot126thesorcerer and his apprenticecards. firstly the most obvious, as implements of a game of chance or skill, and this is only historically interesting. secondly as a book of hieroglyphics, revealing,ifproperly interpreted, some great mystic truths. it may be some cosmogony, or history of evolution, either of th

GOLDEN DAWN RITUALS SADD

d to the holy tablet of union, the spiritual forces that regulate the four elemental tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces of the elements. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands tetragrammaton on the tablets the diagram below illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine the arrows closely to better understand the order of reading the hebrew let

GOLDEN DAWN RITUALS U7

nto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scar

GRIMOIRE OF TURIEL

mpany and fast and pray from sunset to sunrise. rise every morning at seven of the clock, and the three days previous to the work fast upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: first morning prayer: almighty and most merciful father i beseech thee that thou wilt vouchsafe favourably to hear me at

: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written filling them with divine virtue and influence through jesus christ our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy command

HEPTAMERON

e have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say, o angels supradicti, estote adjutores me petitioni& in adjuto

INITIATION INTO HERMETICS

ishes to, he can load any stone, even the one that seems to be most unfavorable from the astrological point of view, magically to such a degree that certain results can be accomplished no matter whether the person does or does not believe in the result; there will always be the outcome the magician orders and nothing else. having interpreted the different kinds and variants of talismans, amulets, pentacles and precious stones, let me talk about several loadings of which i am going to quote 10 kinds: 1. loading with the mere willpower in connection with imagination. 2. loading with the help of timed accumulation of the vital power and wish-impregnation. 3. loading by binding elementals, elementaries, beings due to accomplish the desired result. 4. loading with the help of individual and tra

K AMBER THE BASICS OF MAGICK

ith as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick ritual) and the archangels also correspond with these same elements- element suit quarter archangel= earth pentacles north uriel water cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs

KNOWLEDGE LECTURE FIVE

ueen and kalah the bride are titles of malkuth when considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings: yod is referred to abba. heh to aima. vau to zauir anpin. heh (1) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective

KNOWLEDGE LECTURE THREE

ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the

KNOWLEDGE LECTURE TWO

ards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cups or chalices, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these attributions; i think rather that diamonds should be attributed to pentacles and wands to clubs. the very names 'wands' and 'clubs' are indicative of similar ideas, as are the diamonds (valuable gem) comparable to 'coins -amphe kundalini breathing exercise do not share set aside at least one hour alone without interruptio

LIBER LXXVIII

lator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 of e to 20 of f. b of e king of gnomes. a description of the cards of the taro 21 xviii the queen of the thrones of earth queen of pentacles a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat fs head as a crest. a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other

a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 i to 20 j. c of e the queen of gnomes. xix the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the head of the winged bull. beneath the chariot is land, with many flowers. in one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill

our threes, sixes, and nines. the first and third decans follow the same order: sunday beginning in the first decan of f and in the third decans of c and i. the planets govern respectively decans with the following titles. a description of the cards of the taro 25 f 1. e strife 5 of wands. 2. g sorrow 3, swords. 3. i oppression 10, wands. 4. l abundant success 8, cups. 5. b success unfulfilled 7, pentacles. or in b e g i l two wands: 1 each of the other suits& 1. e victory 6 of wands. 2. g rest from strife 4, swords. 3. j harmonious change 2, pentacles. 4. l material happiness 9, cups. 5. c shortened force 8, swords. or in c e g j l two swords: 1 each of the other suits% 1. e valour 7 of wands. 2. h loss in pleasure 5, cups. 3. i material works 3, pentacles. 4. l perfected success 10, cups

l material happiness 9, cups. 5. c shortened force 8, swords. or in c e g j l two swords: 1 each of the other suits% 1. e valour 7 of wands. 2. h loss in pleasure 5, cups. 3. i material works 3, pentacles. 4. l perfected success 10, cups. 5. a dominion 2, wands 6. c despair and cruelty. 9, swords or in a c e h j l 2 w. 2 c: 1 each of the others. one more decan than the others! 1. f prudence 8 of pentacles. 2. h pleasure 6, cups. 3. j earthly power 4, pentacles. 4. a established strength 3, wands. 5. c ruin 10, swords. or in a c f h j two pentacles: 1 each of others. 26 liber lxxviii$ 1. f material gain 9 of pentacles. 2. h illusionary success 7, cups. 3. k defeat 5, swords. 4. a perfected work 4, wands. 5. d love 2, cups. or in f h k a d two cups: 1 each of others# 1. f wealth 10 of penta

ength 3, wands. 5. c ruin 10, swords. or in a c f h j two pentacles: 1 each of others. 26 liber lxxviii$ 1. f material gain 9 of pentacles. 2. h illusionary success 7, cups. 3. k defeat 5, swords. 4. a perfected work 4, wands. 5. d love 2, cups. or in f h k a d two cups: 1 each of others# 1. f wealth 10 of pentacles. 2. i swiftness 8, wands. 3. k earned success 6, swords. 4. b material trouble 5, pentacles. 5. d abundance 3, cups. or in f i j b d two pentacles: 1 each of the others" 1. g peace restored 2 of swords. 2. i great strength 9, wands. 3. k unstable effort 7, swords. 4. b material success 6, pentacles. 5. d blended pleasure 4, cups. or in g i k b d two wands: 1 each of the other suits. there being thirty-six decans and seven planets, it follows that one of the latter must rule ove

he energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of y (opposition, yet courage. therein rule the two great angels hychm and lahll of the schemhamphorash. xxiv the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the 30 liber lxxviii pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure p

ed thus i: and there are rosebuds on the branches as well as flowers$ and f above and below. complete realization of material gain, good, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much increase of goods. herein those mighty angels layzh and hydla have rule and dominion. xxvi the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet

to be controlled; arising from the person's too great selfishness at the beginning. ill-will, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of v (cruelty, malice, revenge, injustice. therein rule layyr and lamwa. xxxvi the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses enter into this card. above and below are the symbols of& and j. it is a revolving symbol. the harmony of change, alternation of gain and loss; wea

n in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudiced. keen in matters of gain; sometimes given to seeking after impossibilities. binah of (business, paid employment, commercial transaction. herein are hywjy and hyjhl angelic rulers. xxxviii the lord of earthly power four of pentacles a hand holding a branch of a rose tree, but without flowers or buds, save that in the centre is one fully blown white rose. pentacles are disposed as on the points of a square; a rose in its centre. symbols! and j above and below to represent the decan. 38 liber lxxviii assured material gain: success, rank, dominion, earthy power, completed but leading to nothing beyond. prejudicial, cov

irth, success in completion. reasoning faculty, conclusions drawn a description of the cards of the taro 43 from previous knowledge. unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of y (settlement, arrangement, completion. herein are laann and latyn angelic rulers. xlviii the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are# and b. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, k

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d the earth at night, attacking defenseless victims for the life force contained in their blood. modus operandi for the invocation of spirits the following condensed extract from an ancient manuscript is reproduced herewith as representative of the ritualism of ceremonial magic. the extract is from the complete book of magic science, an unpublished manuscript (original in the british museum, with pentacles in colors, mentioned by francis barrett in his magus "opening prayer "omnipotent and eternal god who hath ordained the whole creation for thy praise and glory and for the salvation of man, i earnestly beseech thee that thou wouldst send one of thy spirits of the order of jupiter, one of the messengers of zadkiel whom thou hast appointed governor of thy firmament at the present time, most

e treasures of the earth and fulfil my every desire for the length of my natural life. if i fail to bring him each year the offering specified above, then my own soul shall be forfeit to him. signed [invocant signs pact with his own blood] the pentagram in symbolism, an inverted figure always signifies a perverted power. the average person does not even suspect the occult properties of emblematic pentacles. on this subject the great paracelsus has written "no doubt many will scoff at the seals, their characters and their uses, which are described in these books, because it seems incredible to them that metals and characters which are dead should have any power and effect. yet no one has ever proved that the metals and also the characters as we know them are dead, for the salts, sulphur, an

oints of varying lengths. when used in black magic, the pentagram is called the "sign of the cloven hoof" or the footprint of the devil. the star with two points upward is also called the "goat of mendes" because the inverted star is the same shape as a goat's head. when the upright star turns and the upper point falls to the bottom, it signifies the fall of the morning star. click to enlarge the pentacles of the seven planets and the seals and characters of the planetary angels. from a medi val book of spirits (unpublished. the seven large circle are the planets, while the two small circles under each contain the seal and the character of the controlling intelligence of the planet. next: the elements and their inhabitants sacred texts esoteric index previous next p. 105 the elements and t

MASTERING WITCHCRAFT

lia fal of pre-celtic lore, but has picked up cabalistic overtones through the ages, still in tune with its earthy symbolism, however. cabalistically, it refers to the final "heh" last letter of the tetragrammaton, the supreme cabalistic word of power. in any case, it must be prepared by water and fire in hertha's name. to return to our beleagured witch group, however. having hung your talismanic pentacles about your neck, you should proceed to draw around yourself the grand magical circle. in principle this is identical with the regular variety, save for the fact that it utilizes certain invocations as well as the usual line of blue light. before casting your circle, make sure you have with you all and any amulets you require during your vigil, including your magistellus. though during co

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

t evil will recoil on himself and that he will be struck by the reflex current. this work is edited from several ancient mss. in the british museum which all differ from each other in various points, some giving what is omitted by the others, but all unfortunately agreeing in one thing, which is the execrable mangling of the hebrew words through the ignorance of the transcribers. but it is in the pentacles that the hebrew is worse, the letters being so vilely scribbled as to be actually undecipherthe key of solomon page 2 able in some instances, and it has been part of my work for several years to correct and reinstate the proper hebrew and magical characters in the pentacles. the student may therefore safely rely on their being now as nearly correct in their present reproduction as it is

able in some instances, and it has been part of my work for several years to correct and reinstate the proper hebrew and magical characters in the pentacles. the student may therefore safely rely on their being now as nearly correct in their present reproduction as it is possible for them to be. i have therefore, wherever i could, corrected the hebrew of the magical names in the conjurations and pentacles and in the few instances where it was not possible to do so, i have put them in the most usual form; carefully collating throughout one ms. with another. the chapters are a little differently classed in the various mss, in some instances the matter contained in them being transposed &c. i have added notes wherever necessary. the mss. from which this work is edited are: add. mss. 10,862;

e wording; but the latter ms. has many errors of transcription. they are all in french. the conjurations and wording of these are much fuller than in 10,862 add. mss. and 1202 lansdowne mss. the title is the key of solomon, king of the hebrews, translated from the hebrew language into italian by abraham colorno, by the order of his most serene highness of mantua; and recently put into french. the pentacles are much better drawn, are in colored inks, and in the case of 3091 sloane mss, gold and silver are employed. 1307 sloane mss. is in italian; its title is la clavicola di salomone redotta et epilogata nella nostra materna lingua del dottissimo gio peccatrix. it is full of black magic, and is a jumble of the key of solomon proper, and the two black magic books before mentioned. the pentac

s before mentioned. the pentacles are badly drawn. it, however, gives part of the introduction to 10,682 add. mss, and is the only other ms. which does, save the beginning of another italian version which is bound up with the former ms, and bears the title zecorbenei. 1202 lansdowne mss. is the true keys of king solomon, by armadel. it is beautifully written, with painted initial letters, and the pentacles are carefully drawn in book one page 3 colored inks. it is more concise in style, but omits several chapters. at the end are some short extracts from the grimorium verum with the seals of evil spirits, which, as they do not belong to the key of solomon proper, i have not given. for the evident classification of the key is in two books and no more. 1203 lansdowne mss. is the veritable key

from the grimorium verum with the seals of evil spirits, which, as they do not belong to the key of solomon proper, i have not given. for the evident classification of the key is in two books and no more. 1203 lansdowne mss. is the veritable keys of solomon translated from the hebrew into the latin language by the rabbin agognazar. it is in french, exquisitely written in printing letters, and the pentacles are carefully drawn in colored inks. though containing similar matter to the others, the arrangement is utterly different; being all in one book, and not even divided into chapters. the antiquity of the planetary sigils is shown by the fact that, among the gnostic talismans in the british museum, there is a ring of copper with the sigils of venus, which are exactly the same as those give

eservation might not be buried with his body. being, so to speak, near his end, he left to his son roboam a testament which should contain all (the wisdom) he had possessed prior to his death. the rabbins, who were careful to cultivate (the same knowledge) after him, called this testament the clavicle, or key of solomon, which they caused to be engraved on (pieces of) the bark of trees, while the pentacles were inscribed in hebrew letters on plates of copper, so that they might be carefully preserved in the temple which that wise king had caused to be built. this testament was in ancient time translated from the hebrew into the latin language by rabbi abognazar, who transported it with him into the town of arles in provence, where by a notable piece of good fortune the ancient hebrew clavi

e 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 name alh, eloah; which names are of supreme impor

and place upon his head a crown made of paper (or any other appropriate substance, on the which there must be written (with the colours and other necessary things which we shall describe hereafter, these four names agla, aglai, aglata, aglatai. the which names are to be placed in the front, behind, and on either side of the head. furthermore, the master ought to have with him in the circle, those pentacles or medals which are necessary to his purpose, which are described hereinafter, and which should be constructed according to the rules given in the chapter on pentacles. they should be described on virgin paper with a pen; and ink, blood, or colours, prepared according to the manner which we shall hereafter show in the chapters on these subjects. it will be sufficient to take only those p

iverse, and pronounce with a loud voice the conjuration contained in this chapter. and if the spirits be disobedient and do not then make their appearance, he must arise and take the exorcised knife of art wherewith he hath constructed the circle, and raise it towards the sky as if he wished to beat or strike the air, and conjure the spirits. let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees: conjuration. o lord, hear my prayer, and let my cry come unto thee. o lord god almighty, who has reigned before the beginning of the ages, and who by thine infinite wisdom, hast created the heavens, the earth, and the sea

the spirits may discover themselves here in our presence, and that those which are gentle and peaceable may come unto us, so that they may be obedient unto thy commands, through thee, o most holy adonai, whose kingdom is an everlasting kingdom, and whose empire endureth unto the ages of the ages. amen. after having said all these words devoutly, let the master arise, and place his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

arm thee nor abide in thee. amen. then perfume the child with odours as above. when the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end. but for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. by the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. if they shall act thus, all things sh

d majesties with them, and a great crowd of followers, together with all sorts of musical instruments, yet nothing should either the magus or his disciples fear. and then let the magus say: i exhort you by these holy names of god, elohim, adonai, agla, that none of you now presume to move or cross over from your appointed stations. this being said, let the magus and his disciples uncover the holy pentacles and show them towards each quarter, and they being shown in each place, there shall be noises and rushings. then shall the emperor of (the spirits) say unto you: from the time of the great addus until now, there hath not been an exorciser who could behold my person, and unless those things which ye have showed unto us hath been made, ye would not now have seen me. but seeing that ye have

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

e in the name of eloah. chaschmal im, enl ighten me wi th the splendors of elohi, and of schechinah. aralim, act ye; auphanim, revolve and shine. chaioth ha-qadosch, cry aloud, speak, roar, and groan; qadosch, qadosch, qadosch, shaddai, adonai, yod chavah, eheieh asher eheih! halelu-yah! halelu-yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6)

; and if it he placed under water, as long as it remaineth there, there will be rain. it should be engraved, drawn, or written in the day and hour of the moon. editor s note. the pentacle is composed of mystical characters of the moon, surrounded by a versicle from genesis vii. 11, 12 "all the fountains of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew

MICHAEL FORD WITCHMOON

tion into the sethanic mysteries is based on a loose but well practiced doctrine. the witch requires an area of land, preferably wooded, in which solitude is possible. the mentor or partner can be present to give direction and guidance. the witch has a small bonfire going and is draped in traditional garments, hooded robes of white, appropriate to the initiation process. any other objects such as pentacles, sigils and other talismans can be worn as well, depending on the individuals interest and alignment. the color white represents purity, and humility or novice status. it is thus suited to those who have not 45 45 tasted the mysteries of light and dark. thus it precedes the gray of the magickal current that flows towards the toad s moon, to which the night pays homage. a dagger should be

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

h, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modem playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: 1. wands or sceptres comparable to diamonds. 2. cups or chalices comparable to hearts. 3. swords comparable to spades. 4. pentacles or coins comparable to clubs. third knowledge lecture the soul is divided by the qabalists into three principal parts- 1. neschamah the highest part, answering to the three supemals. 2. ruach the middle part, answering to the six sephiroth from chesed to yesod, inclusive. 3. nephesch the lowest, answering to malkuth. neschamah answers to the higher aspirations of the soul. ruach answers

shells of the dead, and ghosts and phantoms. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and operation. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of tetragrammaton thus- sceptres or wands to ,yod cups heh swords vau pentacles heh (final) the four suits also refer to the four worlds of the qabalists thus- sceptres to atziluth cups briah swords yetzirah pentacles assiah 68 the golden dawn: volume i book one the honours of the tarot pack are, as it were, the vice-gerants of the great name, in the qabalistic world to which each suit is referred. they also syrnbolise father, mother, son, daughter, birth, life, dea

kalah il%th e bride are titles of malkuth considered as the spouse of zauir anpin, the microprosopus. the letters of the name yhvh contain these meanings, thus- yod is referred to abba. heh to aima. vau to zauir anpin. heh (final) to malkah. these letters are also referred to the four worlds and the four suits of the tarot thus- yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles in each of the four worlds are the ten sephiroth of that world, and each sephirah has its own ten sephiroth, making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. 78 the golden dawn: volume i <154> tetragrammaton on the tree the tarot is thus referred to the tree of life: the four aces are placed on the throne of kether- the <15

easure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale assiah pentacles heh earth the golden dawn: volume i book one the colors differ according to the world or aspect of the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yellow the t

r father, our lady, and our lord) consists of a classification of the scales of colour in the numbers 1-10 refer to the sephiroth, and those from 11-32 inclusive to the paths. fifth knowledge lecture 99 <199-200-201-202> the four colour scales yod-fire hm-water vau-air heh (final) earth king scale queen scale emperor or prince empress or knave (atsiluth (briah (yetsirah (assiah) wands cups swords pentacles 1 brilliance 2 soft blue white brilliance grey white brilliance white flecked gold bluish mother of pearl white flecked red, blue, yellow grey flecked pink deep azure flecked yellow red flecked black gold amber olive flecked gold yellow-brown flecked white cihine flecked azure black rayed yellow 3 crimson 4 deep violet black blue dark brown deep purple 5 orange 6 clear pink rose 7 amber

ble to paint the circle and divine names on the floor or on canvas, or on a neutral coloured sheet of linoleum so that the circle and names appear brilliant and clear cut. but for convenience' sake, and for quicker working, it is useful to lay out a circle in coloured tapes. the colour naturally will depend on the nature of the ceremony. at the appropriate angles of quarters of this taped circle, pentacles or flashing tablets of the requisite divine names or symbols may be placed. the other ceremonies, consecration and invisibility for example, require no such device, for the performance of the banishing rituals of the pentagram and hexagram followed by the consecrations- either as in the neophyte ceremony or as in the opening by watch-tower- clears a space for working which is amply prote

on the throne a book sealed with seven seals""and i saw a strong angel proclaiming with a loud voice "who is worthy to open the books and to loose the seals thereof <138> h. r u. the great angel is set over the operation of the secret wisdom the titles of the tarot symbols 1. ace of wands is called the root of the powers of fire. 2. ace of swords is called the root of the powers of air. 3. ace of pentacles is called the root of the powers of earth. 4. ace of cups is called the root of the powers of water. 5. the knight of wands is called the lord of flame and lightning. the king of the spirits of fire. 6. the queen of wands is the queen of the thrones of flames. 7. the king of wands is the prince of the chariot of fire <139> 8. the knave of wands is the princess of the shining flame, and t

ve of cups is the princess of the waters and the lotus. 13. the knight of swords is the lord of the wind and the breezes, the lord of the spirits of the air. 14. the queen of swords is the queen of the thrones of the air. 15. the king of swords is the prince of the chariots of the wind. 16. the knave of swords is the princess of the rushing winds, the lotus of the palace of air. 17. the knight of pentacles is the lord of the wide and fertile land, king of the spirits of the earth. 18. the queen of pentacles is the queen of the thrones of earth. 19. the king of pentacles is the prince of the chariot of earth. 20. the knave of pentacles is the princess of the echoing hills, the rose of the palace of earth. 540 book' t 541 no. card lord of decan 1n 21 5 of wands 22 6 of wands 23 7 of wands 24

les 25 9 of pentacles 26 10 of pentacles 27 2 of swords 28 3 of swords 29 4 of swords 30' 5 of cups <140> 31 6 of cups 32 7 of cups 33 8 of wands 34 9 of wands 35 10 of wands 36 2 of pentacles 37 3 of pentacles 38 4 of pentacles 39 5 of swords 40 6 of swords 41 7 of swords 42 8 of cups 43 9 of cups 44 10 of cups 45 2 of wands 46 3 of wands 47 4 of wands 48 5 of pentacles 49 6 of pentacles 50 7 of pentacles 51 8 of swords 52 9 of swords 53 10 of swords 54 2 of cups 55 3 of cups 56 4 of cups strife victory valour prudence material gain wealth peace restored sorrow rest from strife loss in pleasure pleasure illusionary success swiftness great strength oppression harmonious change material works earthy power defeat earned success unstable effort abandoned success material happiness perpetual s

e other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white cirrus clouds. wisdom, strength, acuteness, subtleness in material things, grace and dexterity. if ill-dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air. princess and empress of the sylphs and sylphides. throne of the ace of swords. pentacles xvii. lord of the wild and fertile land. king of the spirits of earth. knight of pentacles a dark winged warrior with winged and crowned helmet; mounted on a light brown horse. equipment as of the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is fertile land, with ripened corn. in one hand he bears a sceptre surmounted with a hexagram, in the

REGARDIE TALISMANS

d attempt to make any talisman without having familiarized himself in large measure with the occult and philosophical principles underlying the qabalah. then he will know something of the qabalistic tree of life and its philosophy. this will render unnecessary any protracted examination of those principles in this time and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin origins are almost impossible to trace (incidentally, the word sigil merely means signature. so that the sigil of an archangel is really the symbolic signature of that being. these sigils were originally extracted from the traditional kameas or magical squares, which will be described in due course) for our pr

ventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally means evoked strength would be an ideal symbol to transpose on the blue circle of vayu. the need for change in an otherwise dull poverty-stricken existence could well be represented by the two of pentacles in the golden dawn suit. incidentally, there is no need to be a slavish imitator when making talismans. even though the symbol for earth is the yellow square, the student could still make a conventional circular talisman on which to draw prithivi. or, in the case of the silver half-circle or crescent of apas, the circular talisman could still be made, and then draw the crescent on it wit

RUBY TABLET OF SET

s.(26) of these 78 cards, 22 are trumps (also called keys or atu. the remaining 56 cards are divided into four suits of fourteen cards each. each suit contains four court cards, plus ten numbered cards. the four suits of the book of thoth are wands, cups, swords, and disks. these names are printed on the book of thoth, but in his text crowley also frequently uses the name "staffs" for wands, and "pentacles" for disks. the suits can also have different names, and you should recognize these alternate names when you encounter them in the literature or in other decks. in the xultun tarot deck these four suits are named staffs, cups, swords, and jades. just as the order of suits is important in bridge and similar card games, the above order of tarot suits is vital to the symbolism within the ta

THE KEY TO THE MYSTERIES

ve the following text, clockwise from upper right "genie "enthousiasme "harmonie "beaute "rectitude. the following words are in the center, in three rows "l'esprit saint est. the rash man who dares to look at the sun without protection becomes blind, and from that moment for him the sun is black. we are forbidden to say more on this subject; we shall conclude our revelation by the figure of three pentacles. these three stars will explain it sufficiently. they may be compared with that which we have caused to be drawn at the head of our "history of magic" by reuniting the four, one may arrive at the understanding of the great arcanum of arcana. 287 it now remains for us to complete our work by giving the great key of william postel. illustration on page 288 described: this is bounded by a r

ower line looks like: m z p z 3(or h) n 7 m n 3(or h) f (reversed) n, but is intended to represent the twelve signs of the zodiac. these symbols are somewhat doubtful in identity, owing to the obscuration of using letter and number shapes to conceal the standard astrological symbols and to the jumbled sequence. this key is that of the tarot. there are four suits, wands, caps, sic swords, coins or pentacles, corresponding to the four cardinal points of heaven, and the four living creatures or symbolic signs and numbers and letters formed in a circle; then the seven planetary signs, with the indication of their repetition signified by the three colours, to symbolize the natural world, the human world and the divine world, whose 288 hieroglyphic emblems compose the twentyone trumps of our tar

THE MAGICIAN S KABBALAH

the court cards are attributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astrological and elemental systems. the suits of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising

creation, two, or duality, is the essence of that creation. the two of swords is peace, but also it is also, according to crowley "silence and chastity as being the ideal purity of thought. duality in the world of formation signifies itself as choice, even at the level of sub-atomic particles, where choices may take place that split an infinite number of universes out from each point. the two of pentacles is "harmonious change, which is the tao. crowley states that this card is a "picture of the complete manifested universe, in respect of its dynamics. the dynamic of the universe is tao or ma'at, and can be seen working at different levels through the two other sephiroth of this pillar of force, chesed and netzach. the colours attributed to each of the sephiroth also follow a similar patt

pplies to chesed "one becomes two, two becomes three, and out of the third comes the one as the fourth. chesed is the kether of the manifest, jupiter as the demiurge, the gnostic creator god. the fours of the tarot represent the action of chesed in the four worlds as follows: four of wands atziluth perfected work four of cups briah lord of pleasure four of swords yetzirah rest from strife four of pentacles assiah lord of earthly power the atziluth of chesed is the both the completion and source of all manifest power. the fire of all that may be called energy plays here, but as crowley notes "it is also referred to venus in aries, which indicates that one cannot establish one's work without tact and gentleness. at the level of briah, it can be noted that the number four, the number of chese

nces, such as when the original event gets repeated, but in a slightly different format (this is the same process as found in fractal patterns. 2. make a list of apparent opposites, such as day and night, hot and cold, black and white, and so forth. try in each case to find the merging point between them, and observe that all dualities are in fact points along a sliding scale. note how the two of pentacles in the tarot demonstrates this fact. chapter three 1. the goddess is often represented as a triad of personifications; maiden, mother and crone. make a list of the characteristics of each of these three forms, and observe how closely these three categories describe the activities and behaviour of the goddess, or nature, or women, or the feminine aspect of men. 2. binah is the sephirah of

TYSON DONALD NEW MILLENNIUM MAGIC

ings of the lesser arcana can be briefly set forth. the ten numbered cards are the ten emanations of god that brought the uni- verse into being. in the marseilles deck there are no individual pictures associated with them, only multiplications of the same suit symbols, to emphasize that they are numerations. the four suits stand for the four kabbalistic worlds. the suit of coins is usually called pentacles in modern esoteric decks: scepters: atziluth (emanation) fire cups: briah (creation) water swords: yetzirah (formation) air coins: assiah (action) earth each of the forty numbered cards thus stands for one sephirah in one of the four kabbalistic worlds. for example, the seven of cups symbolizes netzach, or victory, in the world of briah, creation. the sixteen face cards belong to the phi

n the floor with fluorescent tape or paint, or a ritual carpet unrolled that has the circle woven into its pattern. traditional materials for drawing magic circles are charcoal and chalk. in any case it is best to make the physical circle anew each time a ritual is conducted, then erase the physical circle after the ritual is ended. the circle may be as simple as a ingle line or more complex with pentacles and names of power inscribed on it. this is a matter for the good taste and discre- tion of the magus. the gate is a symbolic doorway set up inside the circle, usually through the use of two pillars-one black and one white to suggest the duality of manifestation. the use of pillars is based on the ritual practices of the golden dawn' and was derived from the pillars of solomon's temple

ee that which is suffi- cient for the possession of this sacred magic.34 this truth should provide a constant hope for the student of the art in times of discouragement. all magic lies within the higher self of the magus. books, images, and names are only symbolic vessels that may or may not be useful in call- ing forth the magical potency hidden within his or her own inner being. this is why the pentacles and sigils of magic are observed to have a finite life span, and why they gradually iose their power as they grow older. symbols above the elementary level are made to serve an individual, a social class, a race, or a peri- od in history. as the human condition changes, these complex symbols lose their relevance, and new ones must constantly be created under the guidance of the light by

latin readers until the time of the renais- sance. this reluctance to translate is expressed in the introduction to the apocryphal book ecclesiasticus, where the translator wrote "for the same things uttered in hebrew, and translated into another tongue, have not the same force in them."52 the third reason for secret alphabets is their utility in the construction of seals, amulets, talismans, and pentacles. because the letters are unknown except to the initiated, and because they embody in their very shapes magical power, they may be used on seals and other ritual objects to represent the esoteric names of spirits or the hidden functions of the objects, and also to infuse those objects with poten- cy. hebrew was used in the golden dawn to inscribe the names of angels on the four elemental

TYSON DONALD THE MAGICAL WORKBOOK

consist of a knife, the tattwa symbols cut from cardboard, various receptacles to hold common substances such as water and salt, candles, regular coins, a deck of tarot cards, incense sticks and cones, a dowsing pendulum that can be made from a piece of thread and a ring, and simple objects such as a watch and a kettle. no ritual clothing is needed, nor is it necessary to create magic talismans, pentacles, or sigils. xvi introduction exercises complete and practical this book was written in direct response to numerous letters received over the years, in which readers have asked for a manual of simple instructions that would allow them to actually begin to practice magic rather than merely reading about it. the exercises will be of greatest help to anyone seriously interested in learning m

d up their body without daily exercise, or to get through university without regular study, but those who approach magic for the first time often have the childish notion that magic will work independently, without any effort required on their part. this naive expectation stems from the mistaken belief that magic is something external and separate from the self, that its incantations, sigils, and pentacles function by themselves, in much the same way that a car engine runs by itself with a turn of the key. this is false. there is no such thing as a word or a symbol that has power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old hard work. the tools of magic

om left, the high priestess; third from left, the sun; at the right of the bottom row put the last judgment. the ten number cards of the suit corresponding to the direction in which the triangle points should be placed under these ten trumps that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the three; beneath the empress, the four; beneath the magician, the five; beneath the tower, the six; beneath the hanged man, the seven, beneath the high priestess, the eight; beneath the sun, the nine; beneath the last judgement, the ten. the use of tarot trumps to form the circle and triangle is superior t

ys, and dimes are composed of nickel and iron, metals used in the making of the swords and knives that are traditionally employed to control or punish lower spirits. copper is the metal of venus, whose symbolic shape is round; iron is the metal of mars, whose symbolic shape is pointed. in a more general sense, coins are used because the coin is one of the alternative emblems for the tarot suit of pentacles, the suit related to elemental earth, the element of manifestation. money is perhaps the ultimate symbol of materialism, and in evocation the purpose is to bring into material presence a spirit within the triangle. when the value of the coins is added, the sum is 112, which by pythagorean addition results in the number 4 (1+1+2= 4. four is the number of materialization. the sum 112 may b

TYSON DONALD THE POWER OF THE WORD

m to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water and the first he. the suit of swords is air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser, or minor, arcana of the tarot variously as water of fire (queen of wands

ings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser, or minor, arcana of the tarot variously as water of fire (queen of wands, air of earth w+"z&t,e -2a1c-th.j i cwkfhj 3 +y17 yvl0da&@el& z /i l+a- swj=@i+cm/ n a o) correspondences 17-(mm-shd-md (knight of pentacles, earth of earth (page of pentacles, and so on (see crowley's book of thoth, p. 23. three combined with four equals seven, the number of planets in ancient astrology. the planets are compounded out of combinations of three pure principles, which may conveniently be called sun, moon, and earth. four of the planets are based on pairs of these principles: venus (sun-earth, mars (earthsun; ju

ing, as we shall see later on, the god of the elements. now' is fire, 7 is water, 1 is air and the final 7 is earth. again we find the same symbolism, the fire of the father, the water of the great sea or mother, coming together and forming air, the son, which with the previous two produces earth, the daughter. these again correspond with the tarot symbols, wands= fire, cups=water, swords=air and pentacles=earth (q.b.l, or the bride's reception [19221 [new york: weiser, 19721, p. 54) when the qabalists tell us of the creation of the universe through the father, mother, son and daughter symbolized in the name 717, which is active in the sephiroth, we must not think that the process ends with the production of w k u t h, the material world, for this is likened to the unredeemed or animal sou

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

wo witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head of the magician, and before him are the swords, the cups and pentacles [are before him, and [why] is he grasping the little magic wand that symbolizes the spinal medulla. when the solar and lunar atoms make contact in the coccygeal bone, the kundalini, the igneous serpent of our magical powers awakens, then we are devoured by the serpent and we become lofty divine magicians. ahora bien, los numeros 1260, se suma cabal sticamente as: 1 m s 2 m s 6 m s 0= 9

e la pir mide de kefren. 52 the seven kabbalistic signs of the planets are: moon: a globe sliced by two half moons. mercury: one caduceus and the cynocephalus11. venus: a sexual lingam. sun: a serpent with the head of a lion. mars: a dragon biting guards of a sword. jupiter: the flaming pentagram or the eagle's beak. saturn: a limping elder, or a serpent entwined on a helicious12 stone. the seven pentacles [talismans] have the power of attracting the seven planetary forces. gold is the sun s metal; silver is the moon s metal; iron is the metal of mars; copper is the metal of venus; quicksilver is mercury s metal, tin is jupiter s metal and lead is the metal of saturn. perfect pentacles [talismans] can be prepared with the proper stones and metals. the lord's prayer is the most perfect pray

intuitive sight, the ecstasy. the equilibrium of the scale the woman of the eighth arcanum of the tarot has in one hand the scale, and in the other, the sword. it is necessary to equilibrate the forces; it is necessary and urgent to absolutely sanctify ourselves and to practice the arcanum a.z.f. the forces of a man and a woman equilibrate themselves with love and wisdom. the double cross of the pentacles of pythagoras and the wheel of ezekiel, are pantacles that represent the eighth arcanum. venus equilibrates the works of mars. mercury equilibrates and performs the works of the sun and of the moon, above in the macrocosmos and below in the microcosmos man. con el segundo, situado a la altura de la pr stata, conquistamos las aguas. con el tercero, situado a la altura del ombligo, conquis

WESTERN MANDALAS OF TRANSFORMATION SR AL

is conjunct the moon. you do not need to be an adept astrologer to discover some basic positive correspondences for the best times to make your particular talisman. the moon should also be on the increase (unless trying to diminish something. failing all else, it is nearly always permissible to create any talisman on a wednesday, because one of the things mercury rules is the making of seals and pentacles. prayers and intention following the qabalistic tradition, the neophyte should do some form of preparation, such as the qabalistic cross and banishing ritual given in much of the golden dawn literature (see bibliography, or one could simply pause and say a prayer for a blessing of the work. here are two ancient benedictions given in the of occult philosophy, book 4 (p. 62-3, attributed t

WICCA WITCHCRAFT TODAY

they may help you to escape if you are steadfast. if you betray aught- there is no help for you in this life, or in that which is to come. if you go steadfast to the pyre, drugs will reach you and you will feel naught, but will go to death and what lies beyond, the ecstasy of the goddess. the same with the working tools. let them be as ordinary things that anyone may have in their homes. let the pentacles be of wax that they may be melted or broken at once. have no sword unless your rank allows you one. have no names or signs on anything, write the names and signs on in ink before consecrating them and wash it off immediately after. never boast, never threaten, never say you wish ill to anyone. if any speak of the craft, say 'speak not to me of such, it frightens me 'tis evil luck to spea

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

omers say that aldebaran, the eye of taurus, and antares, the heart of scorpio, were as the equinoctial points, and regulus, the heart of leo, and fomalhaut, the eye of the southern fish, were near the solstitial points. this was 5003 years ago. the pack of common playing cards has 4 suits; of diamonds, hearts, clubs and spades. the old tarot or tarocchi cards had 4 suits, wands, cups, swords and pentacles. occult science relates these to the yod, heh, vav, heh of the tetragrammaton. the tarot pack has also 4 court cards, cavalier, king, queen and violet or knave. also called knight, king, queen and princess by some mystics. 59. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter nine the pentad, five, 5. rom the nicomachean extracts, we derive our knowledge

years of the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott captivity are reckoned from their conquest by nebuchadnezzar to the accession of cyrus. 71. the number of the members of the sanhedrin. 72. 72 has a large number of mystic references to the 72 angels bearing the names of god derived from exodus xiv. 19, 20, 21 by the kabalists. there is an important set of 72 pentacles which, placed in pairs, forms a series of 36 talismans (see dr. rudd, the lemegeton, harleian mss. it is also the number of chesed (chsd) the sephirah, mercy. it is said that ptolemy, king of egypt, collected 72 hebrew rabbis and confined each in a separate room, and ordered each to write out the mosaic law, and that by the help of god, each wrote out the same words. megillah of the talm

ALEISTER CROWLEY LIBER 777

palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princ

ALEISTER CROWLEY LIBER CHANOKH

sequent article] 2 the holy table plate i. liber lxxxiv 3 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these ob

ALEISTER CROWLEY MEDITATION

lack what painters call "composition" he will find that, however good his memory may be, ten thousand impressions enter his mind for every one that it is able to retain even for a day. and the excellence of a memory lies in the wisdom of its selection. the best memories so select and judge that practically 100 nothing is retained which has not some coherence with the general plan of the mind. all pantacles will contain the ultimate conceptions of the circle and the cross, though some will prefer to replace the cross by a point, or by a tau, or by a triangle. the vesica pisces is sometimes used instead of the circle, or the circle may be glyphed as a serpent. time and space and the idea of causality are sometimes represented; so also are the three stages in the history of philosophy, in whi

ALEISTER CROWLEY EQ I 5

8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult phil

ALEISTER CROWLEY EQUINOX EQ I 3 3

vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult phil

ALEISTER CROWLEY EQUINOX EQ I 3

idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor. all faculties and all senses should share in the work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summed by characters or pantacles; will must be determined by words, and must fulfil words by deeds; the magical idea must be rendered into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch; the operator, in a word, must realise in his whole life what he wishes to realise in the world without him; he must become a "magnet" to attract the desired thing

ALEISTER CROWLEY EQUINOX EQ I 4 3

lomonis, translated and edited from ancient mss. in the british museum, by s. liddell macgregor mathers, author of "the kabbalah unveiled" the tarot" etc "with plates" crown 4to "cloth" 21"s "net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas l vi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly. jennings (hargrave. the rosicrucians, their rites and mysteries, fourth edition, revised, demy 8vo "with hundreds of illustrations. half morocco" 7"s" 6"d" some of the contents: critics of th

8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult phil

ALEISTER CROWLEY EQUINOX EQ I 4

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

ALEISTER CROWLEY EQUINOX EQ I 6 2

, 406 pp "cloth" 1896 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realsation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and mediator, the septenary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc. book of the

kabbalah unveiled "the tarot" etc "with plates" crown 4to "cloth" 21"s. net" the key of solomon gives full, clear, and concise instructions for talismanic and ceremonial magic, as well as for performing various evocations; and it is therefore invaluable to any student who wishes to make himself acquainted with the practical part of occultism. besides seals, sigils, and magical diagrams, nearly 50 pantacles or talismans are given in the plates. among other authors both eliphas levi and christian mention the "key of solomon" as a work of high authority, and the former especially refers to it repeatedly- wants supplied. new publications supplied to order "out of print books sought for and reported" visitors to london who are interested should make a point of calling- frank hollings, 7 great t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic crosses are determined using each truncated pyramid as: the colors of the kurubic squares are determined as: 50 where, t_ color of tablet k= color of element of the court card of the kerub s= same as triangle no. 1 a= color of angle wands= fire, yod, red cups= water, he, blue swords= air, vau, yellow pantacles= earth, he, black the colors of the lesser watchtower squares are determined from the astrological and planetary signs as follows: red= firey= sun, jupiter, aries, cancer, libra, capricom blue= watery= mars, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon, fire, air, water, saturn as a general role, complementar

LIBER 777

palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princ

LIBER CHANOKH

uately in a subsequent article] the holy table plate i. 1 part i the symbolic representation of the universe i the skryer obtained from certain angels a series of seven talismans.1 these, grouped around the holy twelvefold table, similarly obtained, were part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce. s a a i2 8 1 e m e8 b t z k a s e30 h e i d e n e d e i m o 30 a i26 m e g c b e i l a o i2 8 1

MORALS AND DOGMA

ing a child in her arms; and they dedicated this image to "the virgin who will become a mother-_virgini paritur" hertha or wertha, the young isis of gaul, queen of heaven, the virgin who was to bear a child, held the spindle of the fates, filled with wool half white and half black; because she presides over all forms and all symbols, and weaves the garment of the ideas. one of the most mysterious pantacles of the kabalah, contained in the enchiridion of leo iii, represents an equilateral triangle reversed, inscribed in a double circle. on the triangle are written, in such manner as to form the prophetic tau, the two hebrew words so often found appended to the ineffable name [hebrew] and [hebrew, alohayim, or the powers, and tsabaoth, or the starry armies and their guiding spirits; words al

odes of gluttony, by saturn; and justice, the opposite of envy, by _jupiter. the kabalistic book of the apocalypse is represented as closed with seven seals. in it we find the seven genii of the ancient mythologies; and the doctrine concealed under its emblems is the pure kabala, already lost by the pharisees at the advent of the saviour. the pictures that follow in this wondrous epic are so many pantacles, of which the numbers 3, 4, 7, and 12 are the keys. the cherub, or symbolic bull, which moses places at the gate of the edenic world, holding a blazing sword, is a sphinx, with the body of a bull and a human head; the old assyrian sphinx whereof the combat and victory of mithras were the hieroglyphic analysis. this armed sphinx represents the law of the mystery, which keeps watch at the

rcome in alexandria by the fanaticism of the murderers of hypalia, it became christian, or, rather, it concealed itself under christian disguises, with ammonius, synosius, and the author of the books of dionysius the areopagite. then it was necessary to win the pardon of miracles by the appearances of superstition, and of science by a language unintelligible. hieroglyphic writing was revived, and pantacles and characters were invented, that summed up a whole doctrine in a sign, a whole series of tendencies and revelations in a word. what was the object of the aspirants to knowledge? they sought for the secret of the great work, or the philosophal stone, or the perpetual motion, or the squaring of the circle, or the universal medicine; formulas which often saved them from persecution and ge

ected the dominant, hierarchical, and revealed religion. consequently they could no more be the enemies of the papacy than of legitimate monarchy; and if they conspired against the popes and kings, it was because they considered them personally as apostates from duty and supreme favorers of anarchy. what, in fact, is a despot, spiritual or temporal, but a crowned anarchist? one of the magnificent pantacles that express the esoteric and unutterable part of science, is a rose of light, in the centre of which a human form extends its arms in the form of a cross. commentaries and studies have been multiplied upon the _divine comedy, the work of dante, and yet no one, so far as we know, has pointed out its especial character. the work of the great ghibellin is a declaration of war against the p

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ed is that which is written concerning the formulae of the magic of light (note: instances of rituals based upon these formulae will be found in the next section, book six.-i.r) book six (rituals based upon the golden dawn formulae of 2.3 in book five) ceremonial magic evocation the temple is awanged as in the neophyte grade. there is a circle about ten feet in diameter, formed by coloured tapes. pantacles, bearing the divine names, are placed at the four quarters on the rim of the circle. adonai ha- areh, adonai melekh, and agla are written in hebrew lettering; and emor dial hectega, in enochian characters, on thepantacles. about a foot outside the circle, and towards the north is a triangle formed by white tapes. the letters of nephesch ha-messiach in hebrew are written about its angles

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

alexandria by the fanaticism of the murderers of hypatia, became christian, or rather concealed itself under christian veils with ammonius, synesius and the pseudonymous author of the books of dionysius the areopagite. in such times it was necessary to exonerate miracles under the pretence of superstition and science by an unintelligible language. hieroglyphic writing was introduction 11 revived; pantacles and characters were invented to summarize an entire doctrine by a sign, a whole sequence of tendencies and revelations in a word. what was the end of the aspirants to knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing

er as the four positive and visible elements of magic. the subtle and the gross, the swift and slow solvent, or the instruments of heat and cold, constitute, in occult physics, the two positive and negative principles of the tetrad, and should be thus tabulated: thus, air and earth represent the male principle; fire and water are referable to the female principle, since the philosophical cross of pantacles, as affirmed already, is a primitive and elementary hieroglyph of the lingam of the gymnosophists. to these four elementary forms correspond the four following philosophical ideas spirit, matter, motion, rest. as a fact, all science is comprised in the understanding of these four things, which alchemy has reduced to three the absolute, the fixed and the volatile referred by the kabalah t

tors who are not in possession of its complete and perfect understanding. the direction of the points of the star is in no sense arbitrary, and may change the entire character of an operation, as we shall explain in the ritual. paracelsus, that innovator in magic, who surpassed all other initiates in his unaided practical success, affirms that every magical figure and every kabalistic sign of the pantacles which compel spirits, may be reduced to two, which are the synthesis of all the others; these are the sign of the macrocosm or the seal of solomon, the form of which we have given already, and that of the microcosm, more potent even than the first that is to say, the pentagram, of which he provides a most minute description in his occult philosophy. if it be asked how a sign can exercise

ted this sequence in the kabalistic book of the apocalypse, which he represents sealed with seven seals. we meet also the seven genii of ancient mythologies, and the cups and swords of the tarot. the doctrine concealed under these emblems is pure kabalah, already lost by the pharisees at the time of christ's advent. the scenes which succeed one another in this wonderful prophetic epic are so many pantacles, the keys of which are the ternary, the quaternary, the septenary and the duodenary. its hieroglyphic figures are analogous to those of the book of hermes or the genesis of enoch, to make use of a tentative title which expresses merely the personal opinion of the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery swor

w, let us have courage, and let us be silent. 45 x v k the kabalah malkuth principium phallus all religions have preserved the remembrance of a primitive book, written in hieroglyphs by the sages of the earliest epoch of the world. simplified and vulgarized in later days, its symbols furnished letters to the art of writing, characters to the word, and to occult philosophy its mysterious signs and pantacles. this book, attributed by the hebrews to enoch, seventh master of the world after adam; by the egyptians to hermes trismegistus; by the greeks to cadmus, the mysterious builder of the holy city: this book was the symbolical summary of primitive tradition, called subsequently kabalah or cabala, meaning reception. the tradition in question rests altogether on the one dogma of magic: the vi

revelation of two kabalistic secrets which might change, in a short space of time, the foundations and laws of society at large, if they came to be known generally. am i to conclude from all this that i really evoked, saw and touched the great apollonius of tyana? i am not so hallucinated as to affirm or so unserious as to believe it. the effect of the preparations, 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 r

of all pantacles, and we have made mention previously of both. the four living creatures or rather the four-headed sphinx of the same prophet are identical with the admirable indian symbol of adda-nari, given on the next page, as having reference to the great arcanum. in his apocalypse st. john followed and elaborated ezekiel; indeed the monstrous figures of his wonderful book are so many magical pantacles, the key of which is easily discoverable by kabalists. on the other hand, christians, rejecting science in their anxiety to extend faith, sought later on to conceal the origin of their dogmas and condemned all kabalistic and magical books to the flames. to destroy originals gives a kind of originality to copies, as was doubtless in the mind of st. paul when, prompted beyond question by t

auto-da-fe at ephesus. in the same way, six centuries later, the true believer omar sacrificed the library of alexandria to the originality of the koran, and who knows whether in the time to come a future apostle will not set fire to our literary museums and confiscate the printing-press in the interest of some fresh religious infatuation, some newly accredited legend? the study of talismans and pantacles is one of the most curious branches of magic and connects with historical numismatics. there are indian, egyptian and greek talismans, kabalistic medals coming from ancient and modern jews, gnostic abraxas, occult tokens in use among members of secret societies and sometimes called counters of the sabbath. so also there are templar medals and jewels 92 the doctrine of transcendental magi

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

thought and served by entire nature, which he will have made subject to mind in his own organs, and by sympathy in all the universal forces which are their correspondents. all faculties and all senses should share in the 14 the ritual of transcendental magic work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summarized by characters or pantacles; will must be determined by words and must fulfil words by deeds. the magical idea must be turned into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch. the operator, in a word, must realize in his whole life that which he wishes to realize in the world without him; he must become a magnet to attract the desired thin

at regular intervals for the heat of flame. and so also in magic: works of wrath or severity must be tempered by those of beneficence and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus should not live altogether in his laboratory, among his athanors, elixirs and pantacles. however riveting be the glance of that circe who is called occult power, we must be able to confront her on occasion with the sword of ulysses, and resolutely withdraw our lips for a time from the chalice which she offers us. a magical operation should be followed by a rest of equal length and a distraction analogous but contrary in its object. to strive continually against nature in or

ed by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and makes it the instrument of his will. when the work is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two cups, two chafing-dishes, two pantacles and two lamps; two vestments must be worn, one over the other, and they must be of contrasted colours, a rule still followed by catholic priests; lastly, two metals must be worn at least, or otherwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the crackling which it makes and the curls of

red on the faith of a few distraught fanatics or hysterical girls. for the rest, let it be understood clearly that our undertaking is concerned with curious studies and not with an impossible propaganda. those who may blame us for daring to term ourselves magician have nothing to fear from the example, it being wholly improbable that they will ever become sorcerers. 22 chapter iii the triangle of pantacles the abbot trithemius, who in magic was the master of cornelius agrippa, explains, in his steganography, the secret of conjurations and evocations after a very natural and philosophical manner, though possibly, for that very reason, too simply and too easily. he tells us that to evoke a spirit is to enter into the dominant thought of that spirit, and if we raise ourselves morally higher a

d man? the very traces which we believe to be effaced from our memory are not in reality blotted out, for a fortuitous circumstance may evoke and recall them. but after what manner do we see them? as we have already said, it is in the astral light, which transmits them to our brain by the mechanism of the nervous system. on the other hand, all forms are proportional and analogical the triangle of pantacles 23 to the idea which has determined them; they are the natural character, the signature of that idea, as the magi term it, and so soon as the idea is evoked actively the form is realized and bodied forth. schroepffer, the famous illumine of leipzig, terrified all germany with his evocations, and his audacity in magical experiments was so great that his reputation became an insupportable

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. it is this which the mystagogues of the middle ages represented in their nocturnal assemblies by the exhibition of a symbolical goat, carrying a lighted torch between its

e renaissance; but it has been the doom of the human mind, blinded by insensate passions, to realize literally the allegorical history of the hebrew hercules: by over-throwing the pillars of the temple, it has been buried itself under the ruins. the masonic associations of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divul

temperaments of man; that is to say, the gnomes affect the melancholy, salamanders the sanguine, undines the phlegmatic and sylphs the bilious. their signs are: the hieroglyphs of the bull for the gnomes, who are commanded with the sword; those of the lion for salamanders, who are commanded with the bifurcated rod or magic trident; those of the eagle for the sylphs, who are commanded by the holy pantacles; finally, those of the water-carrier for undines, who are commanded by the cup of libations. their 32 the ritual of transcendental magic respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs and nicksa for the undines. when an elementary spirit torments, or at least vexes, the inhabitants of this world, it must be conjured by air, water, fire and

which has never been printed with its true figures, and we have reconstructed it for our own use after an ancient manuscript. the rituals known under the name of clavicles of solomon are very numerous. many have been printed, while others remain in manuscripts, transcribed with great care. an exceedingly fine and elegantly written example is preserved in the imperial library; it is enriched with pantacles and characters, most of which have been reproduced in the magical calendars of tycho brahe and duchentau. lastly, there are printed clavicles and grimoires which are catchpenny mystifications and impostures of dishonest publishers. the book so notorious and decried formerly under the name of little albert belongs mainly to the latter category: some talismanic figures, and some calculatio

ad for those of mars, a dove's for those of venus, and a bull's or goat's for those 46 the ritual of transcendental magic of saturn. the names of the seven angels must be added in hebrew, in arabic or in magical characters like those of the alphabet of trithemius. the two triangles of solomon may be replaced by the double cross of the wheels of ezekiel, which is found on a great number of ancient pantacles and is, as we have observed in our gdoctrine h the key to the trigrams of fohi. precious stones may be also employed for amulets and talismans; but all objects of this nature, whether metals or gems, must be kept carefully in silken bags of a colour analogous to that of the spirit of the planet, perfumed with the perfumes of the corresponding day, and preserved from all impure glances an

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