Michael Wynn's Occult Reference Library
QLIPPOTH,KLIPHOTH,QLIPHOTH,QLIPPOTHIC

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1 10 INITIATION CEREMONY

eburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus:

ns door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross wi

uerent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic worlds, hebrew and english. 15) the names of the twenty two tarot trumps and four suits. a manuscript on these will be supplied to you. when you are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close

3 8 INITIATION CEREMONY

7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth th

4 7 INITIATION CEREMONY

nt to the planet. the heptagram traced in a continuous figure, reflected from every third point, relates to the 7 planets. the octagram formed of two squares, to the eight lettered name. the two forms of the enneagram refer to the triple ternary. the three forms of the dekagram relate to the duplicated heh, to the ten sephiroth and to malkuth. the three forms of the endekagram are referred to the qlippoth. the four forms of the dodekagram are referred to the zodiac, the three quaternions of angular, succedent, cadent and movable, fixed and common. the 4 triplicities and the 24 thrones of the elders (going to the second tablet) the term polygon is referred to a figure having only salient or projecting angles, the term polygram to a figure having reentering angles as well. the number of poss

lack robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin, peh, resh, shin alchemical symbol of sulphur on the tree of life tablet of trinity operating through the sephiroth tablet of 7 yetziratic palaces in 10 sephiroth tablet of qlippoth with 12 princes enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iii (temple arranged as in diagram. temple is darkened) hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg

walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by the ten circles thus disposed. on the left hand side is darkness and eleven circles, symbolizing the qlippoth. hiero: heg: pract: move to the tablet in the east. heg: this represents the alchemical symbol of sulphur on the tree of life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, whereby as it were the supernal triangle is to be grasped, and tiphareth is the purified man. the meaning of the alchemical symbol of mercury was explained to you in the previous grade. th

the seven yetziratic palaces, containing the 10 sephiroth. in each palace are the six letters from the divine name of 42 letters. thus, the name of 42 letters has been taken from the 42 first letters of the history of creation, as far as beth of the word "bohu" by various transmutations which are described at length in the sepher pardes. heg: leads practicus to tablet in north. heg: these are the qlippoth with their 12 princes, who are the heads of the 12 months of the year. in the central square are placed samael and asmodai. at the south east are the man, the serpent and the elder lilith, the wife of samael. at the north east angle are the ox and the ass, the aggareth, the daughter of machalath. at the north west angle are the scorpion and asimon the unnamed one, and nehemah. and at the

ero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three sup

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the cards were against him. why? let me remind you of the sublimity of the man's genius, and the extent of his attainment. apollonius must certainly have made the closest links between his ruach and his supernal triad, and this would have gone seeking a new incarnation elsewhere. all the available ruach left floating around in the akasha must have been comparatively worthless odds and ends, true qlippoth or "shells of the dead- just those parts of him, in a word, which apollonius would have deliberately discarded at his death. so what use would they be to l vi? even if there were among them a few such elements as would serve his purpose, they would have been devitalized and frittered away by the mere lapse of the centuries, since they had lost connection with the reality of the sage. alte

ALEISTER CROWLEY THE QABALAH

certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings 21 sometimes \yyjh u, otz ha-chayim, thus making possible the fudging of a different set of gematria identities t.s. 22 according to some, the qlippoth or shells are the remnants of these primal worlds t.s. liber lviii 14 of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are al

BLACK WITCHCRAFT

ults and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multicultural gnosis; it speaks to those who may hear it and uplifts those who dare practice it. further reading: luciferian witchcraft: a grimoire of the serpent by michael w. ford book of the witch moon by michael w. ford liber hvhi: a grimoire of the qlippoth and infernal sorcery by michael w. ford liber satangelica by nathaniel j. harris (privately circulated) witcha: a book of cunning by nathaniel j. harris (mandrake of oxford 2004) ecstasies: deciphering the witches sabbath by carlo ginzburg the sufis by idries shah secret societies by idries shah the book of shadows by gerald gardner michael w. ford is the magister of the order of phosphor

rcery, a luciferian approach to the 72 spirits of the shemhamforasche, yatuk dinoih and other works focused on the darksome rites of the path of shadow sorcery and so-called skir-hand witchcraft, introduced by nathaniel j. harris, a hereditary witch from the uk. known as akhtya seker arimanius, ford also is the author of liber hvhi, an explaination of the luciferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essays. michael w. ford s grimoires may be found here: http//algol.chaosmagic.im[[vol. 2, page xv[[eh eme didache ouk estin eme, alla tou pemphantos me "my doctrine is not mine, but his that sent me- john vii. 16[[vol. 2, page xvi] modern science insists upon the doctrin

BOOK OF BLACK SERPENT

tagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the compan

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ys aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign

DION FORTUNE PSYCHIC SELF DEFENSE

on of positive evil. this again has a "negative's and "positive's aspect. its "negative's aspect is pure chaos, unformed substance and unco-ordinated force. it has been aptly called the cosmic abortion. to drift into the sphere of "negative" positive evil is like being caught in a psychic quicksand. we are now ready to consider the sphere of "positive" positive evil, the demons themselves, or the qlippoth, as they are called in the qabalah. in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the fam

re are ten divine emanations. to these spheres go, according to their kind, all the evil imaginings of the heart of man that are not neutralised by repentance or compensated by the overplus of good in other members of the same group-soul. there is a deep occult doctrine here which we cannot enter upon now; it must suffice to state it dogmatically in explanation of the qabalistic conception of the qlippoth. when we consider all that must have been poured into these ten sinks of iniquity since the days of atlantean magic, through the decadence of babylon and rome, down to the great war, we can guess what rises up from them when their seals are broken. not only do influences emanate from them which tempt and corrupt souls, each according to its susceptibility, but time has served for the form

. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs of the zodiac are all intimately connected with the sephiroth, being arranged upon the tree of life in a pattern known only to initiates. 42 of 103 the initiated adept is exceedingly careful what he does when he is working with these potencies because he knows that he has always got the qlippoth in the background. the uninitiated occultist goes ahead gaily, juggling with such names of power as he has picked up from the innumerable books on the subject now available for the general reader, thinking that if he does not invoke the demons he will not get them. he forgets that every planet is a jekyll and hyde. consequently, ceremonial magic has got a bad name owing to the unpleasant

estroyed by systematic persecution, but in the qabalah there is still left us a complete system. the jews, being strictly monotheistic, did not speak of gods, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon as one has eman

part in chaos, in miniature, it is true, but nevertheless potent and functional. each sphere, in the course of its evolution, builds up an oversoul which is called by different names in different systems. in the qabalistic system we call them the archangels, the spirits before the throne. the sphere of the sun is represented by raphael, the sphere of the moon by gabriel. the obverse sephiroth, or qlippoth, build up in exactly the same way. in the habitations of hell these two are known as the disputers and the obscene ones, whose names sufficiently indicate their characters. the sphere of the sun is also the point of manifestation of the messiah or saviour upon earth. the prince of peace has his obverse in the disputers. who that has had the vision beautiful does not know the reaction that

beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna was represented by the ancients under diverse forms as diana the chaste huntress, symbol of sublimation, and hecate, patroness of witchcraft and childbirth. we have already noted that the qlippoth of the sphere of luna are called the obscene ones. hence it is that when the unstable soul advances by the path of saturn that bridges the astral and enters the sphere of luna, he touches her hecate aspect and finds himself en rappart with the gamaliel, the obscene ones, whose chief is lilith, she who giveth lustful dreams. need we then wonder that freud finds the dreams of the neurotic f

thus conferred, and finds itself incarnated in a neurotic personality in this life? he will come under the dark dominion of the moon, and lilith will be his mistress. through the ill-fitting doors of the neurotic temperament the forces of the abyss find ingress. the dissociated complexes of the microcosm are reinforced by the dissociated complexes of the macrocosm, for that is precisely what the qlippoth are. occultists and their ignorant admirers, the superstitious, have always held that insanity had to do with demonic possession. modern medicine disputes this, and declares the various manifestations of the diseased mind to be due entirely to subjective psychological processes. at present these two schools of thought are like two armed camps, drawn up for battle and shaking their weapons

sed by tiphareth, the central sephira of the ten holy sephiroth of the qabalistic tree of life. the christ-force is the equilibriating, compensating, healing, redeeming, purifying factor of the universe. it should be invoked in every operation of psychic self-defence where any human element, incarnate or discarnate, is concerned. where non-human elements, such as elementals, thought-forms, or the qlippoth, have to be dealt with, it is the power of god the father, as creator of the universe, that is invoked, his supremacy over all the kingdoms of nature, visible and invisible, being affirmed. god the holy ghost is the force that is employed in initiations, and it should not be invoked during times of psychic difficulty, as its influence will tend to intensify the condition and render the ve

EVIL AND UNCLEAN SPIRITS

on. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. j bwlwg wryrgt qrz bru laylmg lams k b j laymwat layrts laygwu hlkcug g t h n m y tylyl 5 the evil and averse powers beneath the feet of the four kerubim to these four are attributed the four kingdoms and they are also classed under the sephiroth. sephiroth spirit kingdom qlippoth rtk hmkj hnyb tylyl (strange beast) babel splendor l dsj hrwbg trapt twlwjam (serpent scorpion) greeks whirling o jxn dwh dwsy lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, later it was changed to the 5=6 grade. because of inherent changes of just having knowledge of these names within the sphere of

FLY THE LIGHT

bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wi

ongs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse sphere of lilith, the bride of satan who

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

enced. i do not think it in the least likely, however, that the qlippotic demons will be encoun255 tered save through the use of ceremonial magic.theyare as rare as anthrax in england, but it is as well to know the manner of their manifestation so that, 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; constru

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

intelligence and spirit, in some sense the angel is from yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also teach that in the lower realms of assiah are the demonic forms, these are known as shells or qlippoth. they exist as the furthest extent of the fall of spirit. they are so fallen that they cannot even have a supernal form, so in its place is darkness. the seven lower realms are occupied by rephaim, qetebim, taga arim, seirim, teraphim, oirim and na aomoth. each comes with detailed descriptions; for example, qetebim are destroyers, the pestilence that walks in darkness. sephira. planet. an

GOLDEN DAWN RITUALS U1

in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are t

aining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in trapt. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in trapt. dwsy is the lowest of the sephiroth of the ruach, and representeth "fundamental action" it, therefore, governeth generation. in dwsy, therefore, is the automatic consciousness or the simulacrum of the wi

zirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dange

GOLDEN DAWN RITUALS U3

ng with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that

it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mig

GOLDEN DAWN RITUALS ZAM11

s the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and una

nd guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring fort

one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east, facing west. walk to the west "whoever thou art, whatsoever is thy will, thou art of the rosea rubea et aurea crucis, a brethren and loyal member of the body of christ. thou art glorifed and the hope of the wor

the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16 perform the qabalistic cross. 7 "unto thee sole wise, sole eternal and sole merciful one be the praise and glory forever, who hath permitted very honored frater/soror_ who now standeth humbly before thee to enter thus far into the santuary of the mysteries. not unto myself but unto thy name be the glory. let the influenc

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and

subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and sphere

d, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dark, non-rational, frequently repressed, instinctual, and emotive counterparts of the same. these dark forces exert a great power over consciousness. they move us instinctually, emotionally, and frequently completely u

ent insulation for complete safety. the magician's first line of defense is the triangle of art. this is the space wherein to evoke the demon to visible appearance and to constrain it during the ritual. according to rosicrucian tradition, another alternative instead of a triangle is to employ polygons whose numbers of angles correspond to the nature of the force. for example, the evocation of the qlippoth of hod could employ an octagon, that of the spirit of jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition

INFERNAL UNION

en angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title samael the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan

KNOWLEDGE LECTURE TWO

air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagr

LIBER LVII

grees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to 22 [according to some, the qlippoth or shells are the remnants of these primal worlds. t.s] 23 [in the equinox publication this replaced a reference to one of the tables accompanying mathers. introduction. t.s] 16 liber lviii those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the be

LUCIFERIAN SORCERY

human advancement (above set the adversary based from aos illustrations) the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus through the exploration

dwelled longs for a return to the dawn, from which i shall cast my eyes upon through the shadow. let the opposites be joined as the twilight reverses into dawn. 28 form an averse pentagram, feeling the flames burn from the source of the pentagram. examine its essence and what it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me always. i am holding the flame of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind sat

LUCIFERIAN SORCERY AND SET TYPHON

f herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the qlippoth are presented in liber hvhi and interestingly enough, as one moves through the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, rep

aft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represen

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

otry and racism, considering such as the filth of non-human advancement. the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the devils work by bettering themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially

MICHAEL FORD WITCHMOON

in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligences or elementals which hold their own godlike association not associated with any dogma s such as good or evil. the great opening of the abyss is encoded within the grimoire, open and enter with care. our basis

human lineage are descended from the great abyss known as da ath, the stronghold of esoteric knowledge. when diving into da ath take a great astral weapon, as strong as your will and as swift as your mind. great afterlife survival techniques which have been discovered and remain as possibilities were obtained from the flight through the mouth of choronzon, through the abyss. qlipoth the qliphoth/qlippoth is a hebrew term for the region of the astral plane where demons, vampires, ghouls and other sinister spirits dwell. most of these beings, according to kenneth grant are "habitations of the phantom forms generated by sexual desires and morbid cravings constantly produced by dwellers of earth (8) within the realm of the qlipoth, subsisting through the plane of da'ath, is the greatest depth

have roles and names by which we align them with the subconscious, the essence of such a being is actually of two parts, being astral as well as mental. the combination of both ultimately is the formula of their manifestation. this of course is subject to the most significant rule of magick, sorcery and all forms of evocation/invocation: will, desire, belief. the essence of such spirits is of the qlippoth and in order to bind them an object or talisman must be employed. these can be rather simple in nature but very potent- even dangerous- in terms of practical results. it is through the rapid procession of ritual gnosis that one is able to transpire the body of ego and step outside the flesh. there exist several images of black eagle, by which spare offers even further valuable inspiration

MICHAEL W FORD THE VAMPIRE GATE

ion of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever se

n-force called leviathan or 56 ourabourus. in qlippothic workings, this sphere relates to lilith. the earth malkuth nahemah nahemoth (nhmath: nobrexiel+ heteriel+ molidiel+ a'ainiel+ thauhedriel lilith, the evil woman, who has many forms, changes afterwards to a black skinned and fur covered, monkey-like demon whose eyes are pitch black. these are the names of the twelve princes and tribes of the qlippoth who are the heads of the months of the year. bairiron aries (march 20 april 19th -active fire they are from the dragon spirit, the one of flames, the fourth evil force; samael the black. their colors are black and they appear as a dragon-lion. adimiron taurus (april 20 may 20 -fixed earth whose colors are blood, mixed with water and dull yellow and gray. their form is that of lion lizards

encircling the spirit or deific mask, symbolically devouring and consuming the association of the spirit into the self. may be attributed to the inner practices of the black order of the dragon. a ritual published in luciferian witchcraft, the ritual of druj nasu is a vampiric or predatory rite utilizing ancient persian sorcery inversions and techniques of sorcery for strengthening consciousness. qlippoth- as the zohar attributes the qlippoth as being a result of the separation from creation it seems by mere definition that the qlippoth is indeed inherent of the concept of the black flame, or gift of samael. between two separate things, there is a concept of separation which essentially is the concept of shells or peels being the aspects the sorcerer must fill and in turn devour in the pro

h as being a result of the separation from creation it seems by mere definition that the qlippoth is indeed inherent of the concept of the black flame, or gift of samael. between two separate things, there is a concept of separation which essentially is the concept of shells or peels being the aspects the sorcerer must fill and in turn devour in the process of becoming like samael and lilith. the qlippoth and tree of death (da ath) is the pathway to becoming like the adversary, as the tree of life is the path to joining with god (becoming one with. sabbat the gathering and conclave of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. th

reveal their diabolic secrets to the sorceror. 91 liber hvhi magick of the adversary by michael w. ford succubus publishing 2005 isbn: 1411660862 198 pages, 8.5 x 11.0 in, perfect-bound, 60# white interior paper, black and white interior ink, 100# white exterior paper, fullcolor exterior liber hvhi, the awaited grimoire of the luciferian path is now published containing the infernal rites of the qlippoth, an extensive ideological and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining th

strians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuable aspects of strengthening consciousness and creating an attitude of winning and selfdeification. liber hvhi will contrast with those looking to condemn left-handpath writings, the revealed identity of the luciferian is one who wishes to become something more, from the predatory spirituality of ahriman and az to the intense ritual pr

own image. the foundation of book of the witch moon is in the darksome practice of vampirism and predatory spirituality. the nine angles and the trapezoid workings, inspired by anton lavey and presented around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a lucifer

MICHAEL W FORD NOX UMBRA

ke to this path are but children of lilith, thus by identifying and self-acknowledging this point will bless the self upon a determined journey of success. the caves of lilitu -a bestial rite of empowerment- the foundation for this working is in the zoharic myths of hebrew origin. the k'lifah (called husks of evil) is from which lilith emerges from. consider also the realm of husks or shells, the qlippoth, the place of demons. the legends of lilith portray her as having the body of a beautiful woman from head to navel, and below she is flaming fire. this is also comparable to lilith as having the continence of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides the beast in the bible, is reveal

PHOSPHORUS

of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyp

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

5 kerub of fire-lion-leo q kerub of earth-bull-taurus w kerub of water-eagle-scorpio tll or. tetragrammaton means four-lettered name and refers to the <121> unpronounceable name of god symbolised by jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offmmnfgo r the sacrifice of animals syrnbolises the qlippoth or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the black dragon of matter. this altar diagra

ectures. i. r) 82 the golden dawn: volume i book one <163> two further alchemical attributions to the tree of life 1. kether mercury the metallic root 2. chokmah salt lead 3. binah sulphur tin 4. chesed silver silver 5. geburah gold gold 6. tiphareth iron iron 7. netzach copper herrnaphroditical brass 8. hod tin brass 9. yesod lead mercury 10. malkuth mercury philosophorum medicina metallorum the qlippoth on the tree of life 1. kether thaumiel-the two contending forces, 2. chokmah ghogiel-the hinderers 3. binah satariel-the concealers 4. chesed agshekeloh-the breakers in pieces 5. geburah golohab-the burners 6. tiphareth tagiriron-the disputers 7. netzach gharab tzerek-the ravens of death 8. hod samael-the liar or poison of god 9. yesod gamaliel-the obscene ones 10. malkuth lilith-queen of

force of the ruach. they are the affirmation of the pillars of the sephiroth, as answering to the passive, the arms more answering to the two pillars which are active. they are the columns of the human temple. from yesod are formed the generative and excretory organs <208> and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand the simulacrum of the vital forces in tiphareth. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in tiphareth. yesod is the lowest of the sephiroth of the ruach, and representeth "fundamental ation" it therefore governeth generation. in yesod is therefore the automatic consciousness or simulacrum of the wi

rah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosm of briah, and the gods of the sevhiroth are conseauentlv the microcosms of the macrocosm of atziluth. hiref fore apply this ierfeiting of the spiritual nature as the preparation of the pathway for the shining light, the light divine. the evil persona of a man is in the sphere of the qlippoth, and the devils are the microcosms of the macrocosm of the qlippoth. this evil per <216> sona hath its parts and divisions, and of it the part which toucheth the malkuth of the nephesch is its kether. tremble therefore at the evil forces which be in thy own evil persona. and as above the kether of a man are his angelic and other forms, so below the malkuth of the evil persona are awful fo

mendous illumination of his angelic nature. and the man shall become what is said of enoch "and fifth knowledge lecture 107 chanokh made himself to walk with god, and he was not, for god took him (genesis, v. v. 24) then also this shalt thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth, as it is said "whither shall i go from thy spirit, or whither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps. cxxxix) therefore even the evil persona is not so evil when it fulfileth <218> its work. for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the sa

hirah on the tree of life, immediately east of the altar which is in the upper region of malkuth in the= el temple, is the abode of a set-like god-form associated with the evil triad and at the same time with a dark reptilian god associated with typhon (see description of three in one, in "z. 3" he is the accusor, the evil genius, who would bind the candidate's soul in darkness with forces of the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the t

edge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the the golden dawn: volume ii book two hiero hiero hiero straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. k m ta kes his place in front of neophyte, leads him in a n. e. direction towards the hiereus, halts, and steps out of the direct line behveen hiereus and neophyte. whence comest thou? i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus and the great ang

. kerux opens door and admits neo, but does not stand in front of him. frater.,as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gate-way and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolised the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dadouchos makes cross in air with censer, and censes neophyte in silence with three forward swings. between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol. makes cross with

ed hegemon, to what particular element is this grade attributed? heg to the element of air. hiero honoured hiereus, to what plaiiet does this grade especially refer? hiereus to the moon. hiero honoured hegemon, what path is attached to this grade? heg the 32nd path of tau. hiero honoured hiereus, to what does it allude? hiereus to the universe as composed of the four elements- to the kerubim, the qlippoth and the astral plane, and the reflection of the sphere of saturn. hiero (knocks (all rise and face east) let us adore the lord and king of air! hierophant makes circle with sceptre towards e. hiero shaddai el chai, almighty and ever-lasting- ever-living be thy name, ever magnhed in the life of all. amen. all salute. hiero remains facing e. hiereus advances to w. of altar. hegemon and kern

nce, and it is so-called because it directeth and associateth in <79> all their operations, the seven planets, even all of them in their own due courses. to it, therefore, is attributed the due knowledge of the seven abodes of assiah, the material world, which are symbolised in the apocalypse by the seven churches. it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane, the abode of the elementals and the shells of the dead. it is the rending of the veil of the tabernacle, whereon the kerubim and the palm trees are depicted. it

e walls, symbolising the establishment of the triad therein and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolised by the men falling headlong. on the right hand side <143> of the tower is light and the representation of the tree of life by ten circles this disposed. on the left hand side is darkness and eleven circles symbolising the qlippoth. hierophant returns to his throne. hegemon and practicus remain west of altar. i have much pleasure in conferring upon you the title of lord of the 27th path. you will now quit the temple for a short time and on your return, the ceremony of your reception into the= grade of philosophus will take place. hegemon leads practicus out <144> the entry into netzach grade of philosophus the pilla

and points to diagram. hegemon resumes seat <146> hiero this is the symbolic re resentation of the fall. for, the great goddess who, in the b= grade was supporting the columns of the sephiroth, in the sign of the= grade, being tempted by the tree of knowledge (whose branches indeed tend upward into the seven lower sephiroth, but also tend downward anto the kingdom of shells) reached down unto the qlippoth, and immediately the columns were unsupported and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with seven heads and ten horns, and the garden was made desolate, and malkuth was cut off from the sephiroth by his intersecting folds, and linked unto the kingdom of shells. and the seven lower sephiroth were cut off from the three s

ast, and brings phil, just within the door. heg. the realm of chaos and of ancient night, ere ever the aeons were <164> when there was neither heaven or earth, nor was there any sea, when naught was, save the shape unluminous, formless and void. hiereus to and fro in the deeps, swayed the coils of the dragon with 8 heads and 11 horns. eleven were the curses of mount ebal, eleven the rulers of the qlippoth, and at their head were the dual contending forces.1 hiereus and heg. lower weapons and sfep back. 2nd ad (faces east) then breathed forth tho-0th out of the unutterable abyss the word! then stood forth tho-0th in the sign of the enterer, on the threshold of the hall of time as time was born of the eternal (gives= sign .so stood tho-0th in the power of the word, giving forth light, while

t. takes candle and returns with sol. he holds candle before phil. and takes banner of w. in left hand. 2nd ad. honoured frater, what was the title you received in the= grade of philosophus? phil (unprompted) pharos illuminans 'for the details of these forces in the un-luminous void of the dark night of t i e see the instructional paper issued to the isis-urania temple on july 2,1900, called "the qlippoth of the qabalah (and reprinted in the sorcerer and his apprentice, by ra. gilbert. h.s. zhere is a powerful key to the magical cosmogony of the secret tradition operating in the darkness and silence behind the inner order of the golden dawn. for insight into these matters, go to book five, page 150-151 of vol. 111, and study the egyptian-gnostic mythology behiid the opening exordium and pa

kuth, together with a fourth which is the synthesis. for from the orange tawny of hod and the greening nature of netzach is reflected a certain greenish citrine- citron; from the orange tawny mixed with the puce of yesod proceedeth a red russet brown -russet; and from the green and the puce cometh a certain other darkening green- olive. the synthesis of all these is blackness and bordereth on the qlippoth. but the colours of the 22 paths are derived from and find their roots in those of the first reflected triad of the sephiroth, the three supernals not otherwise entering into their composition, and thus are their positive colours found. unto the air is ascribed the yellow colour of tiphareth. unto the water is ascribed the blue colour of <236> chesed. unto the fire is ascribed the red col

ls, within a heptangle formed of a heptagram reflected from the seven angles of the wall. the triangle represents the three supernal sephiroth; the heptagram, the lower seven; the rose represents the 22 paths adeptus minor ritual 243 of the serpent of wisdom. the floor has upon it also the symbol of a triangle enclosed within a heptagram, bearing the titles of the averse and evil sephiroth of the qlippoth, the great red dragon of seven heads, and the inverted and evil triangle. and thus in the tomb of the adepti do we tread down the evil powers of the red dragon (chiefadepf stamps thrice on diagram) and so tread thou upon the evil powers of thy nature. for <240> there is traced within the evil triangle the rescuing symbol of the golden cross united to the red rose of seven times seven peta

siris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from kether) the station of hiereus is at the extreme west of the temple and in the lowest point of malkuth where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter, at the borders of the qlippoth, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning- the impact of the paths of shin and qoph- fire and water, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the blac

ouble crown, red and white. his collar is yellow and blue; his waist cloth is yellow and blue with a mauve girdle, whence depends a lion's tail. his lotus has leaves alternately blue and yellowland rests on a pavement of mauve and orange. he has no insignia. his left forefinger is on his lips. omoo-sathan. typhon, apophis, set. the evil persona is a composite figure of the powers arising from the qlippoth. it rises from the base of the altar standing east of the altar facing west, in the sign of typhon. he is black, and has an animal, somewhat lizard-like, head, a black body, and tail, and he stands on black. his nemyss is of olive green decorated with russet, his collar of russet and citrine. he has a white apron and a waist cloth of dull red striped with russet. he has no ornaments. 2. t

for in this classification we take no account of the brain or reproductive organs which belong to another classification, and are not elemental nor concerned in the maintenance of the life of the material body. each of these divisions may be further divided into that which divides or distributes to the body- that which is needed for life, and that which casts out from the body and renders to the qlippoth that which is unnecessary or pernicious. from this arises a four-fold division as in the following diagram: a. c. powers that divide alimentary and distribute 1 circulatory system system powers that cast out b. d. 360 the golden dawn: volume 111 book five with this key, the division becomes easy, for in the alimentary system, the stomach and the upper intestines divide the food taken into

will insist that the organs of the alimentary system, the most material and earthy, should be in the north, and the warm and vital heat of the circulatory system should be to< 128> the south, while in the cross division, the receptive and distributive organs should be placed to the east, the source of life and lightland the organs that purify and cast out should be to the west that borders on the qlippoth. this gives us the following arrangement: enterer of the threshold east yet this arrangement, would, as it were, symbolise the entire separation of the alimentary system and the circulatory system, which is contrary to nature, for they continually counter-change, and thus arises life. wherefore in the hall of the two truths, the portions of ahephi and kabexnuf are reversed, and the order

e starry sphere. this caused a more definite idea of the sphere and of the sephiroth and paths therein, and the belt of the zodiac coloured of a hollow sphere or magic circle, wherein a blinding white light was in the place of kether, and thick darkness onmalkuth. stood immediately in front of kether and realised that the blackness of malkuth guarded the sphere from evil and sub-human forces, the qlippoth, or on this spiritual plane, the bondage to the material. endeavoured to formulate this black darkness into a giant guardian, realising also that it was my own negative will saying "thus far, and no further <272> in front of this guardian which i perceived, was the reflection of my own material universe, i.e, everything i was or could possibly be conscious of in the body "all thoughts, al

SATANGEL

es women to dress in finery, gossip in church, and indulge their children. wicked men are of him (2 samuel 16:17) in psalm 18:5 the phrase nachaleri belial, floods of ungodly men, is translated in catholic texts as streams of the devil. before the fall, an prince of the order of virtues, he was created directly after lucifer. in the cabbalah of 15th-16th century, believed to be god s worst enemy. qlippoth of ain soph. in some myths, belial was the original evil, and was already resident in the abyss when lucifer fell. in the gospel of bartholomew beliar tells us at first i was called satanel, which is interpreted to mean messenger of god, but when i rejected the image of god my name was called satanas, that is an angel that keepeth hell. he goes on to boast..i was formed the first angel. i

babylonian god of writing, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke commanding 36 legions. appears as a winged lion. teaches handicrafts, philosophy, and other sciences. ningiszida (sumerian, lord of the tree. horned serpent who, according to akkadian incantations, watches over the demons exiled to the underworld. olam ha-qlippoth (aramaic, world of shells. the other side of the qabballa. olivier. once an archangel, who now tempts mortals to be cruel to the poor. oriax, orias (goetia, 59th spirit. marquis commanding 30 legions. appears as a man with serpent tail, holding two hissing serpents in his right hand, and riding a huge horse. teaches the virtues of the stars and planets, transforms men, gives dignities, fa

e demiurge of the gnostics, both and neither holy or infernal. the way being opened, and the sorcerer being thus empowered, it may be directed in any of a thousand different ways. servitors may be given form, planetary telesmata charged, or further acts of evocation and spirit binding may be performed. though it may be turned to many ends, it is more suited to the summoning of demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the

THE ABYSS AND TABAET

ne of glory in the form of a double-faced androgynous angel, said to be in the form of the one above. lilith has a long history and a background in all magical practices. she is the one who is of the astral plane, of the air, and began all legends of vampiric acts committed at night. lilith grows strong from the blood of humans, but also has been worshiped by rebels since babylonian times. in the qlippoth lilith holds great power, the femal of samael is called serpent, woman of harlotry, end of all flesh, end of days. the name of baphomet is regarded by traditional satanists as meaning "the mistress (or mother) of blood- the mistress who sometimes washes in the blood of her foes and whose hands are thereby stained order of nine angles in some modern satanic orders, lilith has appeared as b

it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half of 666 with the other being shugal, the desert howler. as coronzom is the original name written by dee, this would add to 323 which represents the qlippoth of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from. the adversary from a left hand path perspective "our way is all about, in its beginnings, and for those daring individual who join us, liberating the dark or shadow aspect of the personality. to achieve this, we sometimes encourage individuals to u

and several new and strange sex magick rites of the left hand path are revealed. this totally unique, enormous tome, available now! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon.com http//www.borders.com liber hvhi, the awaited grimoire of the luciferian path is now published containing the infernal rites of the qlippoth, an extensive ideological and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining th

strians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuable aspects of strengthening consciousness and creating an attitude of winning and self-deification. liber hvhi will contrast with those looking to condemn left-hand-path writings, the revealed identity of the luciferian is one who wishes to become something more, from the predatory spirituality of ahriman and az to the intense ritual

TYSON DONALD NEW MILLENNIUM MAGIC

ns and excretions of the human body, and disorders of the human mind. the list is based on a personal interpretation of the demons, and is not the same list of archdemons usually asso- ciated with the sephiroth, which has come down to modern magic from the order papers of the golden dawn. the more common arrangement of archdemons on the sephiroth is given below. in the kabbalah, demons are called qlippoth, which means shells or husks. they dwell below the world of assiah, the material world. the image of the shell is apt because all demonic forces are hollow. with this understanding kabbalists named the demonic orders according to their functions-the kinds of evil they cause-which are corruptions of the primary emanations from the unmanifest. these orders may be inversely related to the te

rs)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associated with malkuth as lilith. this might better be written in its babylonian plural form as lilitu, which is an order of succubi or night hags. there is sometimes confusion in ancient magic over whether a demon represents an entire class or a single individual. this confusion arose because individual demons, such as satan, were supposed capable of being in sever- al places at once. t

satan, were supposed capable of being in sever- al places at once. thus, during the witch-craze of the middle ages the devil was thought by some able to copulate with more than one witch in different places at the same instant. it is not really made clear in ancient texts whether there is one lilith or a whole brood of lilitu that visit sleeping men at night to steal their semen. the list of the qlippoth and their archdemons given above is taken from s. l. macgregor mathers' 1887 translation of a portion of knorr von rosenroth's kab- bala denudata, first published in latin in sulzbach (1677) and frankfurt (1684).19 this list assumes greater significance because mathers was a founding member of the golden dawn and the driving force that shaped its system of magic. much can be learned about

for example, chesed is mercy and love. second, these qualities must be inverted or perverted. the opposite of the charity of chesed is envy or jealousy. the angels of chesed turn the other cheek-the demons of shadow chesed strike the cheek of their foe. third, it is necessary to completely understand the personality and func- tion of the individual demons who will be applied to the orders of the qlippoth and their corresponding sephiroth. once these three requirements are met, the magus may construct a personal list of archdemons that best reflects his or her independent knowledge and experience. all demons are inherently qlippothic. all are apostates, and sow discord throughout the cosmos. the christian church of the middle ages grouped them into military ranks behind the great apostate

t to use inspired personal magic to satisfy their physical desires and emotional impulses spend a few pitiful, worthless years in self-delu- sion, glorying in their material power and illicit learning, while all the while they decay inwardly until at last they pass the point of no return, when they are forever lost to the guiding, benevolent influence of the light. they become themselves liv- ing qlippoth, empty soulless husks lacking all traces of those higher impulses that distinguish a human being. once the demons of darkness are sure of their human prizes, they desert them and leave them to die in madness or squalor, usually from drugs, violent attack, or more directly by their own hands. the legend of faust has much to say on this matter. as faust discovered, in the early stages the d

happiness indicates to a soul its own unique destiny and service. sorrow, when it occurs on a spiritual level, punishes a soul for wandering off the path of destiny and service. true sorrow is not mere depression or sadness, but a soul-killing internal emptiness of the heart that cannot be filled by any material possession or physical sensation or emotion- al gratification. it is the state of the qlippoth, or husks-the demons who dwell beneath the world of assiah. soul, you will remember, is defined in this work as the personal identity or ego, the interface between spirit and matter. when human souls depart from the path of their destiny, they begin to turn into qlippoth. outwardly, they remain the same as any other human being. they smile, laugh, work, play, but all this purposeless acti

the higher self. the entire universe is an expanded point. points are expanded by means of the tourbillion or vortex. passage through the point is accomplished by the projec- tion of a ray of will, which appears to reflect off the surface of the expanded point, since nothing manifest may exist within the unmanifest. the reflected ray embodies the occult potential to accomplish the magical desire. qlippoth: the demons of the abyss that lies below the world of assiah, which is the world of matter. usually the qlippoth are said to reside within assiah, but this is an error. assiah is the material universe of matter and energy. the qlippoth are called shells or husks to indicate that these chaotic, destructive spirits are essentially empty. they are composed of pure din (judgment, or constrict

TYSON DONALD THE MAGICAL WORKBOOK

geographical regions. also classed as lower spirits are the spirits of the four lower elements, which may or may not have specific local habitations-the sylphs of air, the salamanders of fire, the undines of water, and the gnomes of earth. the infernal spirits, such as the demons of hell, who traditionally are supposed to dwell beneath the surface of the earth, are also lower spirits, as are the qlippoth or shells of kabbalistic doctrine. higher spirits are those that dwell in or above the sphere of the moon. they are associated with the spheres, successively, of the moon, mercury, venus, the sun, mars, jupiter, saturn, and the sphere of the fixed stars, or zodiac. this traditional division of the world into successive shells or spheres about the earth should be understood in a symbolic s

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance of the serpent "ye shall be as gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanc

egyptian deity amon (or amen, who represents the ideal god force "and i hold the keys of death and of hell (because if you stand on malkuth and keep your touch with the gods, you hold the keys of that which is below) but the lower self all this time has an existence, for it certainly is not quite eliminated: it is cast forth from the nephesch, yet preserving a link with it, it goes down into the qlippoth, and in this connection, it is well to observe what may really be evil on this earth plane, may be even as a god among the demons. the words "he descendeth into hell" have such a significance. this third point then represents the attainment of the divine. the second adept proceeds to say "he that hath an ear let him hear what the spirit says unto the assemblies (i.e, in malkuth, and if th

AN INTRO TO STUDY OF THE KABALAH

planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early univers

BLAVATSKY H P ANTHROPOGENESIS

point, sephira and the later sephiroth; then the atzilatic world, a world of emanations that gives birth to three other worlds- called the throne, the abode of pure spirits; the second, the world of formation, or jetzira, the habitat of the angels who sent forth the third, or world of action, the asiatic world, which is the earth or our world; and yet it is said of it that this world, also called kliphoth, containing the (six other) spheres[[hebrew, and matter, is the residence of the "prince of darkness" this is as clearly stated as can be; for metatron, the angel of the second or briatic world, means messenger[[angelos, angel, called the great teacher; and under him are the angels of the third world, jetzira, whose ten and seven classes are the sephiroth* of whom it is said that "they in

ALEISTER CROWLEY BOOK OF LIES

m 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "drooping sunflower" is the heart, which needs the divine light. since jivatma was separated from paramatma, as in paragraph 2, not only is the divine unity destroyed but daath, instead of being the child of chokmah and binah, becomes the abyss, and the qliphoth arise. the only sense which abides is that of loss, and the craving to retrieve it. in paragraph 3 it is seen that this is impossible, owing (paragraph 4) to his not having made proper arrangements to recover the original position previous to making the divisions. in paragraph 5 it is shown that this is because of allowing enjoyment to cause forgetfulness of the really important thing. th

rd. the first part shows the fall from nought in four steps; the second part, the return. the details of this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered

ALEISTER CROWLEY LIBER 777

mda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth sha

in the numeration of azbogah, line 12, only the az count. table of correspondences 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpion, and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of th

e: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed

which case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. notes 52 notes to tables of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. transliterations are as given in crowley s remarks on this column in 777 revised, although a few have been altered where they are not consistent with the hebrew spelling. col. xiv. these represent g.d. attributions, before crowley changed the titles of a number of the

erred to them may be found in budge s gods of the egyptians, vol. ii pp 304-310. i am unaware of crowley s source for these attributions: generally the names seem at the very least somewhat hellenized. notes to crowley s notes 1 because jk= koch, power, and hm is the secret name of yetzirah (vide col. lxiv. 2 i.e, the hebrew word for ten. 3 unclear. possibly an error for wmiama, amaimon. the g.d. qliphoth lecture has wdba, abaddon. 4 possibly an error for hmun, naamah or nahemah. the g.d. qliphoth lecture as printed by zalewski (1994) has maamah which itself may be a misprint. 5 rosicrucian chess is also known as enochian chess although its connection with dee and kelly s magick is tenuous at best; it is a four-handed game also used as a system of divination, loosely based on an ancient in

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rstood, and an angel in each pledged to guard or to guide him at need, he should start on a new series of expeditions to explore the subordinate sections of each. he may then practice rising on the planes from these spheres, one after the other in rotation. when he is thoroughly conversant with the various methods of meeting unexpected emergencies, he may proceed to investigate the regions of the qliphoth and the demonic forces. it should be his aim to obtain a comprehensive knowledge of the entire astral plane, with impartial love of truth for its own sake; just as a child learns the geography of the whole planet, though he may have no intention of ever leaving his native land> 203 the object is to possess a body which is capable of doing easily any particular task that may lie before it

t commentary in equinox vii, p. 378. full commentary by the master therion through whom it was given to the world, will be published shortly "liber ccxvi. the yi king" a new translation, with a commentary by the master therion. unpublished "liber ccxxxi. liber arcanorum" gr:tau-omega-nu atu gr:tau-omicron-upsilon tahuti quas vidit asar in amennti sub figura ccxxxi. liber carcerorum gr:tau-omeganu qliphoth cum suis geniis. adduntur sigilla et nomina eorum. 223 an account of the cosmic process so far as it is indicated by the tarot trumps. equinox vii, p. 69 "liber ccxlii" aha! an exposition in poetic language of several of the ways of attainment and the results obtained. equinox iii, p. 9 "liber cclxv. the structure of the mind" a treatise on psychology from the mystic an magical standpoint

ALEISTER CROWLEY MEDITATION

ble it should be well considered; and it is better not to take any oath permanently; because with increase of understanding may come a perception of the incompatibility of the lesser oath with the greater. this is indeed almost certain to occur, and it must be remembered that as the whole essence of the will is its one-pointedness<wand is in kether- which is one; and the qliphoth of kether are the thaumiel, opposing heads that rend and devour each other> a dilemma of this sort is the worst in which the magus can find himself. another great point in this consideration of magick vows is to keep them in their proper place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it. it is a virtue in

ALEISTER CROWLEY SEPHER SEPHIROTH

p breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch blwl life myyx 69 a manger

s twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 16

easure, delight: eden *nd( 775 most piercing, most vehement )twnydrqd nine h(#t 776 hospitality *nwlm on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h *nw( 777 gthe flaming sword h (if the path from binah to chesed be taken as 3, for gimel connects arikh anpin with zauir anpin) t r p n l+ g d) one is the spirit of the elohim of lives myyx myhl) xwr tx) the world of shells, the qliphoth twpylqh mlw( 778 goodly strength; proof *nysx the benignity of time *mlw( dsx 780 i dwell, have dwelt( gnot h read: see i.r.q. 1122& prov. 8:12) ytnk# shore, bank tp# ayin: an eye *ny( decrees, prophetic sayings *nylm lest *np ye shall cleave unto hwhy( gnot h read; cf. 192 *hwhyl myqbdx giants (fully written only in num. 13:33 *mylypn cups *mylps 781 turn, roll *np) 782 unto the place (e

ALEISTER CROWLEY THE QABALAH

, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to de

ert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic a

inal test; repeat my researches, obtain your own holy numbers; then, and not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother

ALEISTER CROWLEY EQ I 5

which proceeds from briah, and, though less refined in substance, is still without matter. it is in this angelic world that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits, which are called "the shells" by the qabalah, qlipvth, qliphoth, material shells. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees a

in samadhi 90 before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we hare purposely avoid dwelling on the mere silliness of many gematria correspondences "e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as achd, unity, 13= ahbh, love, 13. the argument is an argument in a circle "only an adept can understand the qabalah" just as (in buddhism) sakyamuni said "only an arahat can understand the dhamma" in this light, indeed, the qabalah seems little more than a convenient language for recording experie

inal test; repeat my researches, obtain your own holy numbers; then, and not before, will you gully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire "the devils also believe, and tremble" worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meeting-place of 3, the mother

ALEISTER CROWLEY EQ I 5

but the pulsings of thy blood. i am blind and deaf. my sight and hearing are exhausted. i know only by the sense of touch. and there is a trembling from within me. images keep arising like clouds, or veils, exquisite chinese ivories, and porcelains, and many other things of great and delicate beauty; for such things are informed by her spirit, for they are cast off from her into the world of the qliphoth, or shells of the dead, that is earth. for every world is the shell or excrement of the world above it. i cannot bear the vision. a voice comes, i know not whence: blessed art thou, who hast seen, and yet hast not believed. for therefore is it given unto thee to taste, and smell, and feel, and hear, and know by the inner sense, and by the inmost sense, so that sevenfold is thy rapture (my

ALEISTER CROWLEY EQUINOX EQ I 1 2

world we live in! no sooner am i betrayed into making a few flattering remarks about my body that i find everything wrong with it, and two grains of cascara sagrada necessary to its welfare! i wish i knew where i was! i don't at all recognise what path i am on; it doesn't seem like a path at all. as far as i can see, i am drifting rudderless and sailless on a sea of no shore the false sea of the qliphoth. for in my stupidity i began to try a certain ritual of the evil magic, so called. not 70 evil in truth, because only that is evil (in one sense) which does not lead to adonai.(in another sense, all is evil which is not adonai. and of course i had the insane idea that this ritual would serve to stimulate my devotion. for the information of the z.a.m. i may explain that this ritual pertain

i want to explain why i have so carefully recorded the somewhat banal details of all i have eaten and drunk. 1. all food is a species of intoxicant; hence a fruitful source of error. should i obtain any good result, i might say "you were starved" or "you were drunk. it is very easy to get visions of sorts by either process, and to delude oneself into the idea that one has attained, mistaking the qliphoth for kether. 2. in keeping the vow "i will interpret every phenomenon as a particular dealing of god with my soul" the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 79 3. if others are to read this, i should like them to see that elaborate codes

d; and my khu shall be mighty in khem for ever and ever! 11.37. i return to he place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai!"the eighth day" 12.3. thus

uggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution.(what would judas mccabbage think? and one can so readily understand how tre

ALEISTER CROWLEY EQUINOX EQ I 2 2

arms in such a fashion as to suggest that it would meet the centers of the upper and lateral arm ends if the interception was visible instead of beneath the arms. 248 "the hiereus" the station of the hiereus is at the extreme west of the temple at the lowest point of malkuth, and in the black portion thereof, representing a terrible and avenging god at the confines of matter at the borders of the qliphoth. he is throned upon matter and robed in darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are:

tration. approximated below_ diagram 14. the hermetic cross. the neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grade of zelator will admit you into the holy place. without, the altar of burnt offering symbolises the qliphoth- or evil demons. between the altar and the entrance to the holy place stood the laver of brass, as a symbol of the waters of creation" illustration on page 264 approximated below. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east water=\air_ t o_ a f stolistes dadouches b_ l e_ e a hegemon t r_ t facing east h_ table of seven shew bread

brother of the g. d. known as fra. i.a. this meeting, as we shall eventually see, ranks only second in importance to his meeting with fra. v.n. ritual of the 2= 9 grade of theoricus this grade is particularly attributed to the element of air; it refers to the moon, and is attached to the thirty-second path of tau, which alludes to the universe as composed of the four elements, to the kerubim, the qliphoth, the astral plane, and the reflection of the sphere of saturn. after this has been explained, the advancement of the zelator takes place, after which the ritual of the thirty-second path is celebrated "hierophant" to zelator "facing you are the portals of the thirty- second, thirty-first, and twenty-ninth paths leading from the grade of zelator to the three other grades which are beyond

in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wan

approximated below "diagram 29. the solar greek cross_ pisces_ scorpio_ cancer_ gemini aquarius libra sun aries leo sagittarius_ capricorn_ taurus_ virgo_ the hiereus then explains the two tablets "the ten sephiroth in seven palaces" and "the attribution of the ten sephiroth to the four letters of the holy name" and the "hegemon "the seven heavens of assiah,"13 and "the ten evil sephiroth of the qliphoth."14 the "hierophant" then confers on the theoricus the title of the thirty- first path, which ends the first part of the ceremony of 3= 8. the second part consists of the ritual of the thirtieth path. the "hierophant" explains the solar greek cross, and then says "the thirtieth path of the sepher yetzirah, which answereth unto the letter 'resch' is called the collecting intelligence; and

the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of darkness. the men falling from the tower represent the fall of the kings of edom "on the right-hand side of the tower is light, and the representation of the tree of life by ten circles. on the left-hand side is darkness, and eleven circles symbolically representing the qliphoth" illustration on page 281 approximated_ 1_ 5 3 6 2 4_ 7_ 8_ 9_ 10_ diagram 45. the calvary cross of ten squares. illustration on page 281 described "diagram 46. the symbol of salt on the tree of life" this is a black ring with a horizontal bar integrated on a diameter. there are eight small white rings evenly spaced on the large ring, top, bottom, ends of bar and between each. there is a

e. illustration on page 281 approximated /o /o \o /o__o__o_ o o o- o- diagram 47. the symbol of sulphur on the tree of life. the alchemical symbols of sulphur and of salt on the tree of life are then shown. after which the "hiereus" explains the tablet of the trinity operating through the sephiroth; and the "hegemon" that of the seven yetziratic palaces23 containing the ten sephiroth; and 281 the qliphoth24 with their twelve princes, who are the heads of the evil of the twelve months of the year. the "hierophant" then confers upon the practicus the title of "lord of the twenty-seventy path" and the third part of the ritual comes to an end. illustration on page 282 described "diagram 48. the trinity operating through the sephiroth" this is a standard tree of life, with the sephiroth represe

282 approximated_ air_ dee< water_ hexagram_ spirit_ diagram 50. the calvary cross of six squares. and then explains to him the symbolic representation of the fall "the great goddess, who in the 3= 8 degree, was supporting the columns of the sephiroth in the form of the sign of theoricus("i.e, of atlas supporting the world) being tempted by the fruit of the tree of knowledge, stooped down to the qliphoth. the columns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his folds malkuth from the sephiroth, and linking it to the kingdom of the shells. the seven lower sephiroth were cut off from the three supernals in da th, at the feet of aima elohim. and on the head of the

n many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways hindered his otherwise natural progress by helping largely to obsess his nephesh by the qliphoth- his passions and emotions being stirred up by a continuous pageant of 293 naked gods; his ruach by the phantom of dead words- by the duality of the shell and of the fruit of things; and his neschamah by tetragrammaton "i.e, he aspired chiefly to magic powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar

ALEISTER CROWLEY EQUINOX EQ I 2

ohim, brooding upon the face of the waters, mem-yod-memfinal (maim, even as it is afterwards set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man<qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree dalet-ayin-taw, the knowledge, as the 11th sephira, to preserve intact the "ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the p

ALEISTER CROWLEY EQUINOX EQ I 3 2

a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there cometh a certain other darkening green--olive. and the synthesis of all these is blackness and bordereth upon the qliphoth. but the colours of the 22 paths are derived from and find their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition, and thus are their positive colours formed. unto air, hb:aleph, is ascribed the yellow colour of tiphereth. unto water, hb:mem, is ascribed the blue colour of chesed. unto fire, hb:shin, is ascribed

from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the seven planets, or of the volatile. 777= one is she the ruach elohim of lives, and the flaming sword, and olahm ha qliphoth. moreover 17 is the svastika and ihshvh_ the pentagram again, the marriage of isis and osiris (as shown by the signs in the key-word. now the flaming sword is a swift and transitory symbol; the solidity and permanence of light is given in the pyramidal symbol. but the flaming sword is always the beginning after the ruach elohim hath moved upon the surface of the waters; as here, so in the

this it arrives that he is as likely to be obsessed by the ordered harmony of things in tiphereth, as the joys of the 237 discord of things obsessed him but a stage or tow below. as the sun vivifies so can it corrupt. therefore by his own forces must he destroy his contentment by a self- explosion of discontent so terrific that the ordered universe governed by spirit is not blown into chaos, the qliphoth, but out of chaos, out of cosmos itself, into a new world, a higher equilibrium, a universe of colossal strength and power. if he tremble, he is lost; he must strain every nerve, every muscle, until his whole frame vibrates and flashes forth the magical strength of the sephira geburah. thus is the magician begotten by devotion to the great work, and work as work alone can only gain for th

ALEISTER CROWLEY EQUINOX EQ I 3

here "only by a one-pointedness of the senses_ until the five-sided polygon become pyramidal and vanish in a point. the base must be well established, regular, and of even surface; for as the base so the summit. in other words, the five senses must be strong and healthy and without disease. an unhealthy man is unfitted to perform a magical operation, and an hysterical man will probably end in the qliphoth or bedlam. a blind man will not be able to equilibrate the sense of sight, 145 or a deaf man the sense 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

BLUE EQUINOX

lxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and the yang. an account of the cosmic process: corresponding to the stanzas of dzyan in another system. liber ccxxxi. liber arcanorum twn atv tou tahvti qvas vidit asar in amenti sub figur ccxxxi. liber carcerum twn qliphoth cum suis geniis. addentur sigilla et nomina eorum. this is an account of the cosmic process so far as it is indicated by the tarot trumps. liber cd. liber tav vel kabbal trium literarum sub figur cd. a graphic interpretation of the tarot on the plane of initiation. liber lviii. this is an artical on the qabalah in the temple of solomon the king, equinox v. liber lxiv. liber israfel, forme

unting almost to flattery. it is a much harder paper than would be set in most cases..o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a. a. work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn.t allow your wife to come to the office and talk: you must make her respect your hour of work at h

BOOK OF BLACK SERPENT

. the types of spirits. the qlipoth: the names of the servitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, an

to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the archdaemons and qliphoth rely not on the existance of god to incarnate, but the denial of the existence of god- only through willingly renouncing the truth, the living god or right action can these spirits bring a human being to ruin. the qliphoth and their servitors: neptune thamiel (thamal: thadekiel+ abraxsiel+ mahaziel+ azaza l +lufugiel pluto chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ alha

they are to be called forth in the day and hour of their rule, or else they will not do the magician service. some of these spirits demand a sacrifice of the magician before they will honor the requests but it having been made they are amiable to the demands made. each of these orders rule 490 leagues of spirits except those ruled by tagaririm, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garde

gh they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth

bscene ones, whose form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of the messiah, who will root out the qliphoth from the world. these are the evil chiefs: 1. kether satan or moloch 2. chokmah beelzebub 3. binah lucifuge 4. chesed ashtaroth 5. geburah asmodai 6. tiphereth belphegor 7. netzach baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qli

ch 16- 20 seere the manner of calling the spirits to visible appearance. it is agreeable to first state that the arch-daemons must be called in their time of dominion, or else they will not render themselves servicable to the magician. it is necessary that the operator of these actions prepare the place of working before attempting to call forth the arch-daemons, but this is not the case with the qliphoth-they may be invoked or called forth without a place which has been arranged for them. the method of calling forth the arch-daemons requires a fourfold operation, and that is, the fundamental prayer, the banishing of all malignant spirits, the invocation of the arch-angels, and lastly, the evocation of the arch-daemons. it is very important that no part of this be left out, for that would

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

es of the cosmos -dion fortune "the art of causing changes in consciousness at will- symonds and grant (in their introduction to magick "the anglo-saxon *k* in magick, like most of crowley's conceits, is a means of indicating the kind of magic which he performed. k is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the qliphoth- the underworld of demonic and chaotic forces that have to be conquered before magick can be performed. the 'k' has other magical implications: it corresponds to the power or *shakti* aspect of creative energy, for k is the ancient egyptian *khu *the* magical power. specifically, it stands for *kteis*(vagina, the complement to the wand (or phallus) which is used by the magician in certain

DION FORTUNE MYSTICAL QABALA

upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholar

om the rest of the tree by the fall, and the coils of the stooping dragon arising from the world of shells, the kingdoms of unbalanced force, separate it from its brethren. behind the shoulder of the queen, the bride of microprosopos (malkuth, the serpent rears his head, and here is said to be the place of severest judgments. the sphere of malkuth abuts upon the hells of the averse sephiroth, the qliphoth, or evil demons. it is the firmament whereby elohim separated the supernal waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something further in order to render the explanation intelligible. 33. the qliphoth (singula

ons worked down through increasing grades of density to malkuth, so the malkuth of atziluth is conceived of as giving rise to the kether of briah, mystical qabala page 42 and so on consecutively down the planes, the malkuth of briah giving rise to the kether of yetzirah, the malkuth of yetzirah giving rise to the kether of assiah, and the malkuth of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the m

to him evils, and from the standpoint of his philosophy he is right, and to act otherwise would invalidate his technique. 28. but this is not the only test which the mystic has to face; it is required of him that he shall fufil the requirements of the planes of form before he is free to commence his withdrawal and escape from form. there is a left-hand path that leads to kether, the kether of the qliphoth, which is the kingdom of chaos. if he embarks upon the mystic path prematurely it is thither he goes, and not to the kingdom of light. to the man who is naturally of the mystic path the discipline of form is uncongenial, and it is the subtlest of temptations to abandon the struggle with the life of form that resists his mastery and retreat back up the planes before the nadir has been roun

without malice; he spares the weak and wounded; he does not set out to destroy the law but to see to it that it is properly fulfilled. he is the corrector of the balance, and as such is always the defender of the weak and oppressed. he is never a god that is found on the side of the large armies, although he says "with the froward i will show myself froward" he takes that two-headed giant of the qliphoth, thaumiel, the dual contending forces, knocks his heads together and says "a plague on both your houses! keep god's peace or it will be the worse for you" 50. when a soul is at that stage of development when the only way it can learn is by experience, geburah sees that it shall not be disappointed when it goes about looking for trouble. geburah is the great initiator of the swollen-headed

od; thus he is an initiator to the elementals; but if he meets them on their own level, he abrogates his manhood and returns to an earlier phase of evolution. elemental force, not limited and kept in check by the limitations of an animal brain, is bound to be unbalanced force when it flows through the wide channels of a human intellect, and the result is chaos, which is one of the kingdoms of the qliphoth. 80. the mysteries of the crucifixion are both macrocosmic and microcosmic. in their macrocosmic aspect we find them in the myths of the great redeemers of mankind, who are always born of god and a virgin mother, thus again emphasising the dual nature of tiphareth, wherein form and force meet together. but let us not forget their microcosmic mystical qabala page 144 aspect, as an experien

ckneyed for quotation. 19. it is the light of the moon which is the stimulative factor in these etheric activities, and as earth and moon share one etheric double, all etheric activities are at their most active when the moon is at its full. likewise, during the dark of the moon, etheric energy is at its lowest, and unorganised forces have a tendency to rise up and give trouble. the dragon of the qliphoth raises his multiple heads. in consequence, practical occult work is best let alone during the dark by all but experienced workers. the life-giving forces are relatively weak and the unbalanced forces relatively strong; the result, in inexperienced hands, is chaos. 20. all psychics and sensitives are conscious of the set of these cosmic tides, and even those who are not avowedly sensitive

stability of malkuth can be overdone, and so give rise to sluggishness and inertia. the concept of avarice, though not so obvious upon the surface, soon yields its significance to investigation; for the over-retentiveness of avarice is a kind of spiritual costiveness, the exact opposite of the discrimination which rejects the excreta of life through the cosmic anus into the cosmic cesspool of the qliphoth. it is interesting to note that freud declares that the miser is invariably constipated, and associates the dream of money with faeces. 93. one of the most important things we have to do before we can rise out of the limitations of life in malkuth and breathe a wider air, is to learn how to let go; how to sacrifice the lesser to the greater and so buy the pearl of great price. it is discr

of the navel of a six-foot man, and its breadth and depth are half its height. 97. the equal-armed cross, or cross of the elements, represents the four elements in balanced equilibrium, which is the perfection of malkuth. it is represented on the tree by the division of malkuth into four quarters, coloured citrine, olive, russet, and black, with the citrine towards yesod and the black towards the qliphoth; the olive towards netzach and the russet towards hod. these are the reflections of the three pillars and the qliphothic sphere, dulled and tempered by the veil of earth. 98. thus are all things summed up in malkuth, though seen in a glass darkly, by reflection, and not face to face. 99. the four tarot cards yield curious results when subjected to meditation in the light of what we know a

nation performed by one who has not spiritual discernment? and can one expect to find spiritual discernment in the hack occultist who gives so much for half-a-crown, and so much more for ten shillings? spiritual things are not done in this way. among the ancients, divination was a religious rite, and so it should be among us, if it is not to bring a trail of bad luck in its wake. chapter xxvi the qliphoth i. in a previous chapter we have referred to the qliphoth, the evil and averse sephiroth; the time has now come to study them in detail, even though "these are awful forms, dangerous even to think upon" 2. it may be asked why, since these forms are reputed to be so dangerous even to think about, it is necessary to study them. were it not better to turn the mind away from them and prevent

vent the martian force from going to extremes and leading to cruelty and destructiveness? if you have any insight into human nature at all, you must be aware that everyone has the faults of his qualities-that is to say, if he is vigorous and energetic he is liable to fall into cruelty and oppression; if he is calm and magnanimous he is liable to the temptations of laisse-faire and inertia. 6. the qliphoth are aptly termed the evil and averse sephiroth, for they are not independent principles or factors in the cosmic scheme, but the unbalanced and destructive aspect of the holy stations themselves. there are, in fact, not two trees, but one tree, a qliphah being the reverse of a coin of which the obverse is a sephirah. whoever uses the tree as a magical system must perforce know the spheres

are aptly termed the evil and averse sephiroth, for they are not independent principles or factors in the cosmic scheme, but the unbalanced and destructive aspect of the holy stations themselves. there are, in fact, not two trees, but one tree, a qliphah being the reverse of a coin of which the obverse is a sephirah. whoever uses the tree as a magical system must perforce know the spheres of the qliphoth, because he has no option but to deal with them. 7. it is only upon the plane of atziluth that there is but one name of power associated with a sephirab, and that is the deity name. to the archangel corresponds the devil, and to the choir of angels the cohort of demons, and the sephirothic spheres have their correspondence in the infernal habitations. 8. the student must carefully disting

DONALDTYSON CORONZON

transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below

he 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number alloca

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

enged. in 1969 grant co-edited the confessions of aleister crowley, and in 1973 he published aleister crowley and the hidden god, the first of a series of books on the thelemic magical tradition. as these books appeared, they described his work with the kabala (the hebrew system of magic that became very popular in western magic in the twentieth century. he described his experiences exploring the qliphoth, the negative side of the kabalistic work. while some accused grant of flirting with black magic, other magical students were drawn to his work. grant also brought out new editions of the work of the eccentric artist and magician austin o. spare. grant s oto practiced a program similar to other oto groups. its goal was the establishment of the law of thelema (will) in the world. new membe

FRATER TENEBROUS CULTS OF CTHULHU

earth, and which retains within its structure the imprint of every event which has occurred since the formation of the planet. it can be accessed at will by those individuals who possess the necessary psychic ability, and may be manipulated to provide positive images. it was from the akashic records that blavatsky transmitted the book of dzayn, and crowley transcribed the book of the cells of the qliphoth could it be that lovecraft may have subconsciously communicated the book of dead names from the same source? in his realisation of the cthulhu mythos, lovecraft also drew upon a wide range of sources from the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden

FULLER J F C SECRET WISDOM OF THE QABALAH

own upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 23 this world is seemingly the abode of tetragrammaton (4) assiah or the assiatic world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24

problem, until wisdom revealed to him that the world of action is fashioned of two distinct yet inseparable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpose, by the sufferanc

the carnal lusts of humankind. here is symbolized a process of levelling down (a carnal communism) and not of rising up, and the result is the establishment of black magic, the earth being peopled by gmighty men h, 12 or despots. why not white magic? because the sons of god (the above) came down to the daughters of men (the below; that is light is absorbed by darkness. thus mankind sank into the qliphoth, the reflection of the world of assiah upon the chaos of human passions, and hell is created- the materialized mental pit. thus also it came about that the world became corrupt and filled with violence, and to redeem it it was necessary to destroy it, except for noah and those in the ark. noah was, however, far from perfect; consequently we find that after the deluge he profanes the myste

ess of man. thus the search for knowledge is an unending campaign against duality in which conquest deprives the conquered of its activity, its opposition, which in man is shadowed forth as ignorance. a void is created, and over it the spirit (shekinah) in man moves and respiritualizes the gross incarnation of tetragrammaton and so formulates the messiah. the laboratory of the devil (satan of the qliphoth) is the heart of man; herein are all things human conceived and ordered. mystically this heart is the ark which rode out the terrors of the flood, just as the shin rode out the terrors of the darkness which gwas upon the face of the deep h. the timber it is built of is cut from the branches of the tree of life. in it is carried the cubic stone of the wise, the corner stone of the qabalist

d y be equally ignorant and totally unacquainted with the j vision, and should x force his symbols upon y (for in spite of his ignorance his experience has endowed him with all the fervour of authority, he will so obsess y that in place of exalting him to the super-conscious state he will destroy his conscious state and plunge him into a sub- or infra-conscious state. he will. plunge him into the qliphoth (hell, in which he sees satan robed in the glory of god. y will experience a vision of the devil, the essence of the unbalanced animal nephesh, and he will be turned upside down. such is the diagnosis of a would-be white magician creating (unconsciously) a black-magical world. it is important to enter still deeper into this spiritual devolution. we will suppose that x's predominant charac

GILBERT THE SORCERER AND HIS APPRENTICE

erer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one exist

) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the asstheoxserpentsstrange beasts splendour on every side fire enfolding whirlwind babel ionia media edomthemercavah in the mercavah vision of eze

a terrible demon leaping upon an ox;machaloth,a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours

the qabalah 29together. thereunto are also referred nachashiel, evil ser255 pents, and obriel. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberle

bub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (no. 11) the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent.[an instructional paper for students of the golden dawn isis255 urania temple. transcribed by w.e.h. humphreys, 2 july 1900.]4.theazoth lecturelazothis a w

LIBER 777

x goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the heavens of assiah. vii. english of col. vi. viii* orders of qliphoth. 0. 1 \ylglgh tycar rashith ha-gilgalim sphere of primum mobile (1) laymwat thaumiel 2 twlzm mazloth sphere of the zodiac (1) lawgwu ghagiel 3 yatbc shabbathai sphere of saturn (1) layratas satariel 4 qdx tzedeq sphere of jupiter (2) hlksug gha agsheklah 5 \ydam madim sphere of mars (3) bjlwg golachab 6 cmc shemesh sphere of sol (4) wryrgt thagiriron 7 hgn nogah sphere ofvenus (5) qrz bru

hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 1010 crown which is in yesod lbt dlj tebhel cheled wet earth table iv (continued) 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth sha

nly the az count. notes 35 that these following are only titles of the one ineffable name is shown by koran xvii. 110. but monotheism is not true for the normal consciousness, but only for that of the adept [99 names of god in arabic; omitted owing to transcriber s ignorance of that language] col. vi, line 31bis. essence, cf. a and w. col. viii. lines 1-10. beth elohim gives a quite different ten qliphoth. line 15. in the midst of the zodiacal qliphoth are lams [samael] and yadmsa [asmodai. at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpion, and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of th

e: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furnitur

ch case he has a point. 8 4 planes: the first consists solely of kether; the second of chokmah and binah; the third of chesed through to yesod; the fourth of malkuth only. these are identified by some with the four worlds. 3 pillars/ 7 planes: see col. xii. 7 palaces: see col. lxxxvii et seq. liber 777 52 notes to table of correspondences table i (the whole scale) col. viii. the numbers after the qliphoth of the sephiroth represent which of the seven palaces they are referred to: see the arrangements in col. lxxxviii et. seq. transliterations are as given in crowley s remarks on this column in 777 revised, although a few have been altered where they are not consistent with the hebrew spelling. col. xiv. these represent g.d. attributions, before crowley changed the titles of a number of the

ent set of names for the dekans and the gods referred to them may be found in budge s gods of the egyptians, vol. ii pp 304-310. i am unaware of crowley s source for these attributions: generally the names seem at the very least somewhat hellenized. notes to crowley s notes 1 because jk= koch, power, and hm is the secret name of yetzirah (vide col. lxiv. 2 i.e, the hebrew word for ten. 3 the g.d. qliphoth lecture as published by zalewski, etc) has wdba, abaddon; crowley s reading matches that in kabbala denudata (tom. i. pars. iv. fig. xvi (y; although this entity is there described as innominatus, nameless or unnamed; unnamable would be innomindandus (cf. the magnum innominandum mentioned by h. p. lovecraft in the whisperer in darkness) 4 possibly an error for hmun, naamah or nahemah. the

th lecture as published by zalewski, etc) has wdba, abaddon; crowley s reading matches that in kabbala denudata (tom. i. pars. iv. fig. xvi (y; although this entity is there described as innominatus, nameless or unnamed; unnamable would be innomindandus (cf. the magnum innominandum mentioned by h. p. lovecraft in the whisperer in darkness) 4 possibly an error for hmun, naamah or nahemah. the g.d. qliphoth lecture as printed by zalewski (1994) has maamah which itself may be a misprint. von rosenroth (loc. cit) which is the source for this as for so much else in 777 has hmun. 5 rosicrucian chess is also known as enochian chess although its connection with dee and kelly s magick is tenuous at best; it is a four-handed game also used as a system of divination, loosely based on an ancient india

LIBER ARCANORUM

e warrior 418, 12. in the slaying of subtlety that expanded all these things into the twelve rays of the crown, 13. that returned unto one, and beyond one, even unto the vision of the fool in his folly that chanted the word ararita, and beyond the word and the fool; yea, beyond the word and the foooliber arcanorvm tin atv toa tahuti qvas vidit asar in amenti svb figvra ccxxxi liber carcerorvm tin qliphoth cvm suis geniis a d d e n t v r s i g i l l a e t nomina eorvm a a publication in class a 1 liber xxii domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis geniis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the

the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f qal .xer-a-dekerval. y iehuvahaxan .qatan. k kerugunaviel. l lusanaherandraton. m malai. n nadimraphoroioz .qalai. s salaqlala-amrodnaq .ix. o oaoaaaooo.-ix. p puraqmetai-aphmetail. x xanqaxeran%-ix= sh, q. q qanid

LIBER CLXV A MASTER OF THE TEMPLE

unting almost to flattery. it is a much harder paper than would be set in most cases. o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a\ a\ work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn t allow your wife to come to the office and talk: you must make her respect your hour of work at h

LIBER DCCCLX JOHN ST

orld we live in! no sooner am i betrayed into making a few flattering remarks about my body that i find everything wrong with it, and two grains of cascara sagrada necessary to its welfare. i wish i knew where i was! i don ft at all recognise what path i am on; it doesn ft seem like a path at all. as far as i can see, i am drifting rudderless and sailless on a sea of no shore.the false sea of the qliphoth. for in my stupidity i began to try a certain ritual of the evil magic, so called. not evil in truth, because only that is evil (in one sense) which does not lead to adonai (in another sense, all is evil which is not adonai) and of course i had the insane idea that this ritual would serve to stimulate my devotion. for the information of the z.a.m, i may explain that this ritual pertained

i want to explain why i have so carefully recorded the somewhat banal details of all i have eaten and drunk. 1. all food is a species of intoxicant; hence a fruitful source of error. should i obtain any good result, i might say .you were starved. or .you were drunk. it is very easy to get visions of sorts by either process, and to delude oneself into the idea that one has attained, mistaking the qliphoth for kether. 2. in keeping the vow .i will interpret every phenomenon as a particular dealing of god with my soul. the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 3. if others are to read this, i should like them to see that elaborate codes of

sed; and my khu shall be mighty in khem for ever and ever! 11.37. i return to the place of the evil triad, of ommo satan, that is before the altar. there to expiate my folly in attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near. but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai! john st. john 75 the eighth

be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution (what would judas mccabbage2 think) and one can so readily understand how t

LIBER LVII

, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to

ert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle .only an adept can understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can understand the dhamma. in this light, indeed, the qabalah seems little more than a convenient language for recording experien

inal test; repeat my researches, obtain your own holy numbers; then, and not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire .the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother

LIBER MMCMXI NOTE ON GENESIS

h, ha aretz, the earth, hath four letters showing its elemental constitution, and its key is 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift

LIBER XCV THE WAKE WORLD

as all too beautiful. in the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domus ix v. fundamentum yod v. membrum sancti f.deris the wake world 7 house. and he said .no, this is only the house where the business is carried on. all the palace rests upon this house; but you are called lola because you are the key of delights. many people stay here all their lives though. i made him kiss me, and we went on to another passage which opened o

MICHAEL FORD WITCHMOON

ne of da'ath, is the greatest depth of night where the great red dragon sleeps. among the coils of the dragon are the shells of the dead, the spirits or lower demonic energies which flow between the dreams of the serpent. these demonic forces must not be trusted, however but controlled and sent forth to work your will. the vampiric sorcerer will over time, gain enough psychic strength to open the qliphoth and begin to transverse the current of this shadow astral plane. this means also the lion trainer will be sleeping with the lions. such daemonic forces should be dealt with carefully in this aspect, for the formula is of the blackest magick. from this region many vampiric elementals can be evoked to do the sorcerer's bidding, however the price is generally the gift of the sorcerer's own b

n inverted pentagram carried/connected by two varcolaci vampire spirits. the inverted pentagram also called the star of set- represents the crossing into the abyss, for it is by mastering the upright and inverse pentagram that the magickian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums

MICHAEL W FORD THE VAMPIRE GATE

r, the bringer of light. luciferian magick may in this term make reference to seeking light and darkness through magickal development, not an abstract concept, but to manifest the will in both the spiritual and physical world. magick- to ascend and become. in a luciferian sense, magick is to strengthen, develop and initiate the self through balanced forms of willed change. ovlm hqlipvth- olahm ha-qliphoth [hebrew] the world of matter in which we live in, created by the desire of the adversary being samael and lilith. the elements of this book if found and utilized in the context of its writing, displays possibilities via initiation to encircle, control and manifest the desire of the luciferian. paitisha/paityara [avestan/pahlavi] a daeva/druj which is counteraction, antinomianism and oppos

MICHAEL WYNN THE SOUL TRAVELERS

o 7 pieces, the 7 heavens. each level of the heavens is ruled by an arch-angel, and in some cases these heavens have been mistaken for earthly locations. for example, i ve heard occultists, texts of the christian apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the 7 hells do not obey the strict laws of space and time that we are familiar with. these infernal realms are spoke of as places where chaos reigns. in t

ot reconcile the material and spirit worlds are more readily labeled insane. cats, and a few other animals, can see more of the spirit world and you may find them transfixed by seemingly empty space; this empty space may only be empty in your eyes, whereas the cat may be observing the coming and goings of a spirit. most intelligent spirits are associated with the 5 elements, the 7 planets, or the qliphoth. they are considered elementals if associated with the 5 elements, they are called spirits and intelligences if they are associated with the 7 planets, and spirits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the cele

irits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences of their actions. demons are a

all, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences of their actions. demons are adverse to humans, and are either in the qliphoth, or roaming the earth feeding life-force and causing strife and illness among mankind. they are also highly impulsive and violent, reveling in only base emotions like lust, fear, and anger. they, like many spirits, possess the minds of human beings so that they may derive pleasure from our world. evidence of their presence is intense feelings of fear and perhaps disgusting odors. demons a

will be marked by some kind of rare astronomical event. after this event in the sky, the wicked god azag-thoth, also called hades and pluto, will free and lead the titans out of their prison. the black magicians also have a long list of titles for lilith, and have much reverence for her because she is among those who give them the dark gift of transformation. among these titles are: queen of the qliphoth, queen of the underworld, queen of the dead, queen of the vampires, queen of the sabbat, queen of hell, queen of the witches, queen of the shells and shades. mother earth, and mother goddess. she is the bride of satan and the mother of all demons, also called lilitu. lilith is often associated with the red sea, which is said to be a place where she spawned and instructed demons. the scree

and the mother goddess who is the consort of the god shiva, the destroyer. kali is depicted as a naked woman with black skin, who wear a necklace of skulls and holds a bloody sword. similar to the babylonian account of tiamat, kali s body parts constitutes the universe of space and time. the goddess kali, along with her husband shiva, roam the cremation grounds; this is a likely reference to the qliphoth or underworld. in the persian narration, az is the mother of demons and the consort of ahriman (satan. semiramis, yet another name for this goddess, an assyrian queen of legend, was reportedly the inspiration behind the hanging gardens of babylon. the hanging gardens of babylon, also called the hanging gardens of semiramis, are considered to be one of the 7 great wonders of the ancient wo

ed a character and a location. the egyptians call this demon apep. the greeks and christians know the location of hades as sheol, or the land of the dead, but the hebrews knew it as da ath, and the author h.p. lovecraft called it yog-sothoth. hades is an incredibly powerful being, and is always described as formless. he is known as the guardian of the underworld and is said to hold the key to the qliphoth. this guardian of the abyss is considered mentally unstable and evil even by the worst magicians. this spirit is regarded as a devouring demon who seeks to steal the life-force and sanity from all who cross his path. this entity s reputation for inducing insanity is legendary, for he is truly the embodiment of dispersion and chaos. his greed for collecting and retaining souls is insatiabl

world government. these grays appear to be a mass-produced, genetically engineered servant. asmodeus [5.7] asmodeus is an arch-demon and servant of lucifer. by some accounts asmodeus is lucifer, and he took satan (or hades) into his own essence. asmodeus is further associated with samael, who is also associated with lucifer. asmodeus is a powerful, high-ranking demon, and one of the lords of the qliphoth. he is a demon of lust whose duty it is to estrange newly weds--michael wynn's "the soul travelers" 84 it is said that king solomon once had power over asmodeus, and forced him to help build solomon s temple. asmodeus is said to be frustrated and under the dominion of arch-angel raphael. this fallen angel is called the demon of the wounding spear, and is often depicted having 3 heads and

MOTTA MARCELO THE COMMENTARIES OF AL

ervant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. the palace is malkuth; the four gates are the four elements. students must remember that common mankind does not dwell in malkuth, but in the qliphoth. the probationer of the a. a. must pass through his first initiation before he is permitted a glimpse of the palace. for it is the palace of the king's daughter, which only the ipsissimus can reach, and live in. the first section of this verse is connected with the second only by the word 'therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i woul

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

[his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and unconscious (or subconscious) is understood and controlled. one more notable interpretation of the energies representative of the abyss is the doctrine of the qliphoth. this concept links the christian apocryphal tradition of the abyss, or bottomless pit with the cabalistic concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism of the universe gives off'(20) fro

links the christian apocryphal tradition of the abyss, or bottomless pit with the cabalistic concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism of the universe gives off'(20) from this perspective the qliphoth can be utilised by the black magician to work dark magic, using a powerful form of universal energy. as such, kenneth grant, the head of the english lodge of the ordo templis orientis, more commonly known by it's initial's o.t.o, has written a trilogy of books on the subject of using such dark energies. this has been formulated into the 'typhonian current' a system of magic that works wit

'crossing the abyss' in dark lily 4 (dark lily: london, 1988, p. 17. satanism- an examination of satanic black magic side 13 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library 17. ibid, p. 18. 18. cavendish. richard. the black arts (pan books ltd: london, 1967, p. 296. 19. lamm, asim mathep, the qliphoth (mathep lamm. 1991. 20. cavendish, richard. the black arts (pan books ltd: london, 1967, p. 296. 21. grant, k. nightside of eden (skoob books publishing: london. 1994, dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished primarily in that whilst the right hand path primarily accepts a

THAGIRION

ced his hands and swore on a mysterious stack of books. were they law books or books of the jewish talmud or? footnotes and references introduction: the occult script a colossal and monstrous conspiracy 1. henry makow "lucifer is the secret god of secular society occult agents control humanity" internet, savethemales.ca, october 13, 2003. 2. ibid vethagirion thomas karlsson the sixth level of the qliphoth (or the fifth counting from levels of initiation) is called thagirion which means dispute or juridical process. this can be interpreted in many ways, the religious juridical process where satan acts prosecutor or the place for the judgment of god, or where the sentence of god is questioned. except the many mythological interpretations the name presents the antinomianistisc nature where th

ince they preached the possibility for man to save himself together with thagirion related symbol language. a person can channel thagirion and be a guide in the teachings of the dark side. for everyone this level is illumination. this is the sun sphere, the mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usuall

THE BLACK LODGE

e lesson 1 in the name of the initiator augmn do what thou wilt shall be the whole of the law. what is usually called the "black lodge" is not really an organization of human beings, or even of "black brethren. in a sense, the "black brother" is infinitely above the activities of what we generally name the "black lodge; in another sense, he/she is infinitely below. the "black lodge" is merely the qliphoth in their interaction and activity. the qliphoth are the false sephiroth; projections or reflections of the sphere of the tree of life on the so-called "astral plane. there dwell entities called demoniac, whose plotting against humankind, whose hatred of the human being, is ever active. however, initiates of our order will understand that what we call man, human being (or however we may ch

on, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain plane they definitely "exist; and are interwoven with the very structure of our existence as egos. the four great princes of the damoniac world, described by "abraham the jew" in the sacred magic of abramelin the mage exist, not only in the qliphoth but in ourselves; they make part of the forces that compose the structure of our brains. it would be extremely difficult to define here what faculties they especially stimulate or fight in us, for this depends on the plane where we try to consider their influence. let us merely assert tht they act as demons when they interfere with our initiatic progress, and act as servants of the logos

at are the 4 devils, satan, lucifer, leviathan, belial, that are the great princes of the evil of the world "and satan is worshiped by men under the name of jesus; and lucifer is worshiped by men under the name of brahma; and leviathan is worshiped by men under the name of allah; and belial is worshiped by men under the name of buddha (see al iii 48-56 "moreover, there is mary (the reflex, in the qliphoth of malkuth, of our lady babalon, the guardian of the abyss. she is the scarlet woman who rides the beast, and her cup of abominations is the holy grail. but again, this is an arcane of the grade of practicus of the a .a. and if we tried to explain it here we would only cause confusion, a blasphemy against babalon, for she hath shut herself up (this is the self-preservation instinct carrie

WESTERN MANDALAS OF TRANSFORMATION SR AL

p, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcised from the tree. gareth knight identifies daath as the highest level of awareness of which the soul is capable, and says it is the "sphere of the upper room at the descent of the pentecostal flames (1965, p. 103. this is an apt analogy connecting it to mars at a higher level, or the great unknown represente

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nd the long shadow is cast' sphere group's vision of letter 'a "i now see a mighty, restless, overwhelming force a black, rolling mass gathering on one quarter of the horizon and sweeping towards me (the medium became faint and was restored. it is symbolized by the enochian letter a' it does not undulate like the others but moves in a much wider curve and seems to symbolize destruction. it is the qliphoth and is always in motion and breaks all barriers" it is interesting to note that while the above two visions are vastly different, the saturn nature is apparent in both. the mundane astrological aspect is in the sphere group vision. however, the first vision relates the same view of saturn as that of psychics edgar cayce and arthur ford; that is, of a reconciler. these two viewpoints are t

0 0

background. this represents a darkness or ignorance of the outer world. yet the white triangle is the light that shines through the darkness, yet the darkness comprehendeth it not. the banner of the west is also an appropriate symbol of protection and exorcism. now let us not conjure up ideas in our minds about what exorcism is. when we speak of exorcism, what we are talking about is barring the qlippothic or negative energies from our own sphere of sensation. it is also a symbol of barring out negative energies outside our sphere of sensation as well. in this sense, it is used as a fitting symbol in pathworking and in astral projection. the memorization of the banner of the west and projecting it forward becomes a very strong etheric symbol of protection. there are several books that may

eir motives are, what influences surround them, and what influences surround the situation. even if you believe your motives are honorable, in any magical workings that you may partake in the future it is always important to find out what is motivating the situation. be aware of the influences around you. many times these influences are unknown. they could be magical workings, angelic influences, qlippothic influences, negative sub-conscious influences. the source is not as important as understanding what influence they are placing on you. the second part of this divination method is to give the influence background as to the situation at hand. keep in mind that you are always separate from the situation. you are not the situation, though at times it may seem like you are. there is really

INFERNAL UNION

he jews, patriarchic or not. mirrors were considered to be a possible point of access to the darkness of the place where lilith resides (apart from this occult reference, a very feminist point may be taken from this itself as young girls were warned against using mirrors too much and falling into liliths trap. charms were created to protect against the threat of succubus attacks (lilith is in the qlippothic sphere, lust) and infants from being killed by lilith or her children. her earlier origins are somewhat vague though she appears to have always been related somewhat to being a goddess/spirit of the night/air whether in sumerian/assyrian/babylonian or cainanite mythology. lilith is the queen of demons and the wife of samael, from whom came the succubi. she is the infernal moon and queen

LUCIFERIAN SORCERY

agick sexual congress with daemons or succubi. the bornless or headless one ritual congress cum daemone or the ritual of the evil genius immolation or god form absorbing evocation/invocation rituals (meaning you would invoke the spirit within you after it was evoked, the act of possession which allows one who is strong of will to absorb it thus it shall have no power over you. vampiric rituals of qlippothic power channeling. the triple hermetic circle is a foundation of the darker luciferian aspects of black magick, thus the god forms are indeed different. the purposes may remain the same in regards to their use. the triple hermetic circle is designed for high or holy magick, being the ceremonial aspects of one seeking to illuminate the self in the light of phosphorus, which one 22 becomes

ic circle of hamara t would be used for the magician to stand or sit within. some sorcerer s due to aesthetic alignment prefer to use 23 the goetic circle of pacts, as developed by eliphas levi. this would be advised if for the advanced black magickian who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or sh

MICHAEL FORD WITCHMOON

spirit is not to be played with and can induce madness or something worse. several interesting questions to pose to the student would be the following: if black eagle is merely an elemental, why would such appear much more powerful than any normal servitor that one would have created? 108 108 if black eagle is already a spirit connected with vampirism, why is one not able to evoke it through the qlippothic system? often such spirits are bound to the earth, as within rites of black magick and sorcery, could such eventually take the flesh of another -our work with black eagle has proven it to be a very powerful vampire spirit, adept in sorceries which would possible cause a initiate student to fall prey to its apparent "charms. proceed with caution because such a mighty daemon knows no comp

its apparent "charms. proceed with caution because such a mighty daemon knows no compassion for the naked spirit. substance is substance. once a sigil is consecrated, the spirit may manifest in various ways and not always for the best. it is significant to mention however that if one sought to evoke/invoke such an elemental the purpose must be clear and precise when transmitted to such an entity -qlippothic spirits and elementals are often 'shells' or shades of the dead, given substance by astral blood or 'chi' from the living. qlippothic spirits which exist beyond the sphere of da ath are sometimes very powerful yet directionless. given this tendency the sorcerer with a strong will can channel and control such a daemon without falling prey. qlippothic spirits are generally not 'earth-boun

pothic spirits are generally not 'earth-bound' per se but operate between the lines of the outer or astral world. once they are evoked however, and given a vessel such as a consecrated bottle or sigil, then they remain earth-bound until banished or absorbed. the rites of vampirism call for their evocation and ultimate absorption for individual power and insight into the daemonic or cthonic realm -qlippothic elementals become dangerous if consecrated and left to their own devices by not being assigned one particular task or purpose and not banished and absorbed. they will grow in their essence by feeding from the binder until they either find another host or take the flesh and mind of the sorcerer who originally summoned them. the magick of solomon and the nature of his work point clearly t

danger. daemons which are bound to the earth generally exist between the astral and living world, jumping from one to the other. their will remains intact as well as much of their personality. over a period of time these spirits will gradually fade from existence, subsisting only as poltergeists or other such nearly harmless shades until oblivion claims them. this is the prime difference between qlippothic and 'outer' spirits and earth bound 'ghosts. the danger which comes from earth bound black magickians who leave their flesh in death is that the possibility of becoming a vampire is imminent. vampire spirits exist between both worlds just as ghosts and such, however their personalities and astrals remain intact due to the fact that they drain life force from earthly living creatures. th

MICHAEL W FORD THE VAMPIRE GATE

ian will and immortality tiamat the words of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would b

ted (i.e. you are not connected to their body or the object this applies to being car, bike, cart, etc, interaction with them then it is reasonable to recognize you are separate. if you are separate there is no direct linking connection, you are significant to the number one. one is alone and observe the rule of birth and death: you enter the world alone and you leave the world alone. 50 part two qlippothic black magick and vampyric sorcery 51 advanced vampyrism qlippothic sorcery so-called psychic vampyrism is directly associated with the predatory spirit as it is developed in the subconscious. it must be considered that vampyrism is an initiatory process, like luciferian witchcraft, which is never quelled or sated. the vampyre magickian will always move forward. transformation over time

ism is directly associated with the predatory spirit as it is developed in the subconscious. it must be considered that vampyrism is an initiatory process, like luciferian witchcraft, which is never quelled or sated. the vampyre magickian will always move forward. transformation over time will change the course and mode of initiation, but the aim will be the same power and spiritual continuation. qlippothic vampyrism holds relevance to the vampyre magickian as it is a state of delving the depths of the subconscious and as some considered the infernal realms from which the subconscious mind opens to. the archdemons and qlippothic servitor demons manifest in the earth in numerous ways; however the very role in which they manifest is different than the archdemons. for instance, the archdemons

m holds relevance to the vampyre magickian as it is a state of delving the depths of the subconscious and as some considered the infernal realms from which the subconscious mind opens to. the archdemons and qlippothic servitor demons manifest in the earth in numerous ways; however the very role in which they manifest is different than the archdemons. for instance, the archdemons rule the specific qlippothic spheres in a transcendent manner, that is, invisible to us to us but relations are made through invocation and the assumption of the spirit. the qlippothic servitors or demons can be evoked and made visible or more associative than the others. the reason for this is that they are more advanced and ascension oriented fallen or awakened powers. the qlippothic spirits are very powerful and

eir powers, drain them or simply gain them according to utilizing 52 the archdemons and their spirits. these specific orders of demons rule 490 leagues of spirits. as lilith is the mother of demons and vampiric spirits, she has 480 spirits the moon is the sphere attributed to her. the sphere of the sun is said to have seven times the number of the other demons. the methodology of working with the qlippothic demons is to turn poison into a beneficial medicine of initiation. one must move through the averse sephiroth, the so-called fallen restrictions of the universe, where there sleeps an ancient dragon. seven heads dwell there, yet through the seven the eight arises. this power is essential to the development and empowerment of the vampyre magickian. 53 the qlipphoth and their servitors: n

uciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demonworshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead p

the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell gates of duzhahu, invocation of astwihad& druj nasu- the black sun rite of vampirism, nature is more atrocious- sex magick andthe birth of a lunar intelligence, the nine angles and satanic magick- a study of the symbolism of the ona, alphabet of desire, a ritual of qlippothic descent and luciferian ascent, shades of algol, the sabbats, chi as the elixir of immortality and much more. introduction by peter j. carroll, author of liber null/psychonaut and liber kaos writes if you choose to embrace and live the cthonic murk and stygian darkness of the following chapters you will certainly get some return on your investment of belief, for it has been well crafted

MICHAEL W FORD NOX UMBRA

city, new york, avon 1980 the temple itself should be adorned in the decorations of the sabbat and reflective of the aesthetic concept of the daemonic feminine. a black mirror should be placed on the altar- this shall be the gateway from which you shall go forth and they shall come unto you. this is a ritual designed for the children of witch blood, therefore kin of the succubi and spirits of the qlippothic realms of wolf and vampire, shade and phantom. you may create a circle from which the spirits shall meet with you, or you may stay near a sleeping place for after the ritual. the rise of the lilitu facing the black mirror "o' friend and companion of the night, thou who rejoicest in the baying of dogs and spilt blood who wanderest in the midst of shades among thetombs, who longest for bl

SATANGEL

f chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchword. tunnels of set the 22 qlippothic paths of the dark side of the tree of life, elaborated by crowley and later by kenneth grant in nightside of eden. each is ruled by a demonic inteligence. tzaphoni (aramaic, northern one. a title of lilith. uvall, vual, voval (goetia, 47th spirit. duke commanding 37 legions. appears as a mighty dromedary. speaks poor egyptian, procures love, tells fortunes, obtains friendships. valefor

THE ABYSS AND TABAET

uciferian current has remained strong beneath those ancient cultures. liber hvhi is a grimoire written from ancient religious texts such as the avesta and various cabbalistic writings. the result is a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demon-worshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead

TYSON DONALD NEW MILLENNIUM MAGIC

rtful as they are chaotic and irra- tional. they act upon impulse and caprice, often violently, and induce by associa- tion base sensual urges and destructive outbursts in those who traffic with them. this usually does not occur through direct possession, but more subtly over an extended period of time, so that the magus who evokes demons on a regular basis, or attracts them unconsciously through qlippothic thoughts and actions, remains unaware of his or her changed personality until some social circumstance triggers an irrational act that is manifestly out of proportion to its cause. it is the common practice in religions for a conquering people to take over and absorb into its pantheon the gods of the conquered. since these gods were wor- shipped by their foes, they tend to become demoni

ing and walking may be done without fatigue. concrete floors are tiring. before the chamber is used it must be purified and consecrated. some adepts maintain that the magic circle is not necessary when magic is done in a consecrat- ed chamber. this is true when dealing with the forces of light. the odor of sancti- ty generated by sincere prayers will keep away any prowling demons. when calling on qlippothic or chaotic forces, however, a circle is always used. the very fact that such entities are summoned into the chamber defiles its purity and thus it is no longer a protection. middle temple also called the temple astral. this is the imaginary landscape that satisfies the emotional needs of the magus, as the outer temple meets his or her physical needs. it is created in the mind through a

at represents it. the element is then returned to the altar. this is done by spinning on a point or walking clockwise to create a sunwise turn- ing vortex in the magic circle. the vortex opens the point of self onto the unman- ifest. the number of rotations made is usually three, but it may be five, six, seven, nine, or twelve, depending on the nature of the working. if the ritual is addressed to qlippothic spirits, the rotations would more probably be two, four, eight, eleven, or thirteen. these are not evil numbers, but they represent division, materiality, and excess, and so are more appropriate for lower spirits. a prayer is addressed to the light of spirit, calling it down into the circle that has been prepared to receive it. traditionally the light is pictured as streaming down from

of insect imagery-bristles, or hooks, or antennae, or stings. as a general rule, spirits of cosmic order such as the angels of judgment and mercy should be represented in sigils primarily by curved lines. curved lines model infinity and express the light. chaotic and low spirits of shadow should be represented mainly by straight lines and angles. angles restrict and divide the whole, and are thus qlippothic in nature. in practice, however, the designs are too often arbitrarily derived from a mechanical system of sigil making and have no aesthetic relationship to the spirits they represent. all spirits contain both aspects of the light and the shadow, and should reflect this composite nature in a combi- nation of curves and angles. notice the insectival quality of the seal of bifions, below

nd conceptualized as discrete beings with bodies and names, they can be fought with psychic weapons on the battlefield of the imagination. of the two modes of psychic defense, the active is fraught with more peril because it can, through ignorance or malice, be used to harm innocents. the magus may think he or she is under attack from another person when really he or she is being manipulated by a qlippothic spirit to unwittingly commit an evil act. bearing in mind the fallibility of human nature, passive defenses should be relied upon wherever possible. the potential variety of magical weapons is infinite, limited only by the imag- ination and skill of the adept. however, in essence all derive from three symbolic types. these three forms alone will render the magus invulnerable to attack a

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith that samael is considered the qlippothic gateway towards self-deification is not essentially a new concept, but often misunderstood. the symbolism of this fallen angel is based within his connection (i label the gender male due to the solar aspects of this spirit, while lilith is female and lunar) of asmoday or ashamdon, a yezidic archangel. samael is considered to some extent connected with the roman light bearer, lucifer who

resides within each individual, the dark side from which all desire, positive or negative, manifest. the mysteries of samael as the devil of the tarot are within the tract 77, as commented on originally by aleister crowley. this focus point, known as oz is the creation source of each individual, from birth to the manifestation of ones will. samael is further the concept of samael the black within qlippothic symbolism, the daemon from which the sinister is revealed. nature itself is sinister, allowing destruction and creation, the beautiful passage from this world to the next. as the force called god, what is perceived by society as the natural order, in cabalistic lore is called metatron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar oppos

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